Paradkar: Professor’s firing over Prophet Muhammad art offensive — but not because of ‘wokeism’ or ‘cancel culture’

2023/01/13 Leave a comment

Good column:

The news that a private liberal arts university in the United States fired a professor for showing a painting of the Prophet Muhammad, calling it Islamophobic, should worry us all.

Not because “wokeism” has gone too far or because “cancel culture” has run amok, but because it overrides diversity among Muslims as well as threatens academic freedom and, therefore, democratic ideals. And because the chill is also happening in Canada.

There was nothing woke about Hamline University in Minnesota terminating the contract of Erika López Prater, an adjunct professor — meaning not tenured and working for low or no pay — who in October showed two medieval Islamic artworks in her global art history class. In one, the Prophet’s face is veiled. The other openly depicts Muhammad receiving the revelation of the Quran from the angel Gabriel. To be woke is to be awakened to societal injustices, not to further entrench them.

Nor was cancel culture at play at the university but rather the politics of appeasement, in this case by an institution that, like many, cloaks its reputational risk-management strategy in the language of inclusiveness.

“We have learned, over many years, that knowledge can be shared in a multitude of responsible, thoughtful and respectful ways,” wrote Fayneese Miller, the university’s president, and David Everett, associate vice-president for inclusive excellence, in a letter to the campus on Dec. 9. 

“Respect for the observant Muslim students in that classroom should have superseded academic freedom.”

A month prior, Everett is reported to have called the lesson “disrespectful and Islamophobic.”

If Islamophobia is hate and discrimination springing from prejudice against Islam or Muslims, how does showing an item that is a treasured part of Islamic history perpetuate that hate?

Many but not all Muslims believe visual representations of the prophet are forbidden, even though the Quran does not explicitly forbid it.

“If Islamophobia is characterized by anything that violates Islamic theology, then we have a problem, because that doesn’t respect academic freedom,” says Anver Emon, a professor at the University of Toronto and Canada Research Chair on Islamic Law and History.

“What is now being conveyed as Islamophobia is deference to certain forms of orthodoxy over others.”

By all accounts, the Hamline lecturer had informed the class beforehand what she was going to show and why, and invited them to bring any concerns to her. The class itself went smoothly.

Still, a student who was also president of the Muslim Student Association complained after the class.

“I’m like, ‘This can’t be real’,” she is quoted saying in the student newspaper. “As a Muslim and a Black person, I don’t feel like I belong, and I don’t think I’ll ever belong in a community where they don’t value me as a member, and they don’t show the same respect that I show them.”

I don’t know if the student didn’t hear the teacher prior to class, or saw it as an opportunity to make a point. But it’s clear that, to her, the lesson tied in with the larger issue of not belonging.

I can see that the university had to do something, or be seen to be doing something, and calculated that losing a staff member on contract was far easier than the hard work of changing its culture.

Wrong move. Students complain, as is their right. But universities that are increasingly treating students as customers need to remember they are not always right. Students’ feelings can and should be taken seriously and issues resolved through dialogue and building trust. Not dealt with through human resources. Not used willy-nilly to dictate the curriculum.

A similar class created a furor at the University of Alberta last year. The professor involved is on leave.

Jairan Gahan, an assistant professor, ran afoul of the Muslim Students Association last February, ironically during a class about Islamophobia, after she shared images of a few medieval miniatures commissioned by a Muslim ruler that depicted the Prophet.

Gahan told the Star she was helping students understand why Muslims are so outraged by the Charlie Hebdo cartoons of 2012 but may not react as strongly to other Islamophobic instances. “The point was to show this backlash (to Charlie Hebdo) is not just a theological debate. It’s more than that. It’s about moral injury.”

Given that the cartoon depicted the Prophet, she wanted to show historical diversity. To explain “how we have come to believe that there have been no images of the Prophet. Where is this coming from? What was the historical movement behind it? Is it absolute?”

Gahan says she never got to speak to the student or students who complained despite attempts to do so, found her online ratings as a professor affected and ultimately had a fruitless discussion with a Muslim organization that got involved. 

By contrast Emon, like many scholars, has shown images of Muhammad in class without offering prior warnings. He has a PowerPoint presentation that only looks at Islamic art and depictions of the Prophet. He has discussed and displayed the Danish newspaper Jyllands-Posten’s cartoons from 2005 depicting Muhammad.

The art depicts the Prophet as veneration, as honour and also for courtly purposes, he says. The cartoons, on the other hand, do so for denigration and to exemplify “the unbelonging of Islam and Muslims in Europe.”

“That’s the fundamental difference. And if we don’t account for that, then we ignore how embedded in every single depiction of the Prophet is a politics.”

To Emon, the situation at Hamline is not all that different from the hiring fiasco at U of T law school in 2020, when a major donor expressed objections to its plans to hire the academic Valentina Azarova, who had previously criticized Israel.

Demanding professors not discuss history or politics or religion because it is uncomfortable to some is an unreasonable restriction. 

This should not be confused with seeking an overhaul of language, curricula and practices that continue to harm the historically marginalized.

The former quashes intellectual inquiry. The latter seeks to refine critical thinking and ultimately uphold democratic principles of freedom, equality and justice. 

“We, the academy, are being accused of violating something sacred, not respecting something sacred, but we are not the keepers of theology, nor are we the protectors of theology,” says Emon. 

“We are here as academics to question everything. And if society can’t sustain that, then there goes democracy.”

Source: Professor’s firing over Prophet Muhammad art offensive — but not because of ‘wokeism’ or ‘cancel culture’

Filed under Multiculturalism, Religion Tagged with , , , ,

An art treasure long cherished by Muslims is deemed offensive. But to whom?

2023/01/09 Leave a comment

Abject surrender to extremists and a further closing of minds:

It is a beautiful painting found in a 14th-century Persian manuscript, the “Compendium of Chronicles”, a history of Islam. It shows the Prophet Muhammad receiving his first Quranic revelations from the angel Gabriel. Christine Gruber, professor of Islamic art at Michigan University, describes it as “a masterpiece of Persian manuscript painting”.

Last October, an instructor at Hamline University, Minnesota, displayed the painting during an online class on Islamic art. The instructor (who has not been named) had warned of what she was about to do in case anyone found the image offensive and did not wish to view it. No matter, a student complained to the university authorities.

David Everett, Hamline’s associate vice-president of inclusive excellence, condemned the classroom exercise as “undeniably inconsiderate, disrespectful and Islamophobic”. A letter written by Mark Berkson, chair of the department of religion, defending the instructor and providing historical and religious context for her actions, was published on the website of The Oracle, the university’s student newspaper, and then taken down because it “caused harm”. The instructor was “released” from further teaching duties.

It is a depressing but all too familiar story. From The Satanic Verses to the Danish cartoons to Charlie Hebdo, the last decades have spawned a succession of often murderous controversies over depictions of Islam deemed blasphemous or racist.

What is striking about the Hamline incident, though, is that the image at the heart of the row cannot even in the most elastic of definitions be described as Islamophobic. It is an artistic treasure that exalts Islam and has long been cherished by Muslims.

Yet, to show it is now condemned as Islamophobic because… a student says so. Even to question that claim is to cause “harm”. As Berkson asked in another (unpublished) letter he sent to The Oracle, after his first had been removed: “Are you saying that disagreement with an argument is a form of ‘harm’?”

That is precisely what the university is saying. “Respect for the observant Muslim students in that classroom should have superseded academic freedom,” wrote Fayneese Miller, the university’s president, and Everett in a letter to staff and students. In what way was showing the painting “disrespecting” Muslims? Those who did not wish to view it did not have to. But others, including Muslims who desired to view the image, had every right to engage with a discussion of Islamic history.

Universities should defend all students’ right to practise their faith. They should not allow that faith to dictate the curriculum. That is to introduce blasphemy taboos into the classroom.

Hamline has effectively declared whole areas of Islamic history beyond scholarly purview because they may cause offence. And not just Islamic history. As Audrey Truschke, associate professor of South Asian history at Rutgers University, observed, Hamline’s action “endangers… professors who show things in class, from premodern Islamic art to Hindu images with swastikas to Piss Christ”.

One can only wonder that the university bureaucrats who declared representations of Muhammad to be proscribed by Islam did not ask themselves why, if this was true, there were figurative Islamic paintings to show the class in the first place? There has developed a historical amnesia about the many Islamic traditions, especially Persian, Turkish and Indian, which have celebrated portrayals of Muhammad; portrayals found in manuscripts, paintings, postcards, even in mosques.

While there have always been debates on this issue within Islam, the strict prohibition on picturing Muhammad is primarily Sunni and relatively recent. The growth of Wahhabism, a fundamentalist strand of Islam that developed in the 18th century and came eventually to be the ideological cement of modern Saudi Arabia, has been particularly important. Saudi petrodollars have allowed the fanatically austere character of Wahhabism to find greater global purchase.

Even so, Gruber observes, as late as 2000, a senior Saudi-based legal scholar recognised certain portrayals of Muhammad as both “permissible and laudable”. Only in the wake of 9/11, and the emergence of more fundamentalist forms of Islam, did the absolute prohibition of images of Muhammad become more widely accepted.

The actions of Hamline University are a threat not just to academic freedom but to religious freedom, too. They implicitly disavow the variety of traditions that constitute Islam and condemn those traditions as in some sense so bigoted that they cannot be shown in a class on Islamic art history. University bureaucrats are, as non-Muslims, taking part in a theological debate within Islam and siding with the extremists.

That is why, the historian Amna Khalid observes, it is as a Muslim she is most offended by Hamline’s actions that have “flattened the rich history and diversity of Islamic thought” and “privileged a most extreme and conservative Muslim point of view”. In an age in which there are demands for the syllabus to be “decolonised”, she adds, “Hamline’s position is a kind of arch-imperialism, reinforcing a monolithic image of Muslims propounded by the cult of authentic Islam”.

Perhaps the most damaging aspect of Hamline’s action is the use of the language of diversity to eviscerate the very meaning of diversity. This is an issue not confined to Hamline. Too many people today demand that we respect the diversity of society, but fail to see the diversity of minority communities in those societies. As a result, progressive voices often get dismissed as not being authentic, while the most conservative figures become celebrated as the true embodiment of their communities.

Here, liberal “anti-racism” meets rightwing anti-Muslim bigotry. For bigots, all Muslims are reactionary and their values incompatible with those of liberal societies. For too many liberals, opposing bigotry means accepting reactionary ideas as authentically Muslim; that to be Muslim is to find the Danish cartoons offensive and the depiction of Muhammed “harmful”. Both bigots and liberals erase the richness and variety of Muslim communities.

The Hamline controversy shows how the concepts of diversity and tolerance have become turned on their head. Diversity used to mean the creation of a space for dissent and disagreement and tolerance the willingness to live with things that one might find offensive or distasteful. Now, diversity too often describes a space in which dissent and disagreement have to be expunged in the name of “respect” and tolerance requires one to refrain from saying or doing things that might be deemed offensive. It is time we re-grasped both diversity and tolerance in their original sense.

Kenan Malik is an Observer columnist. His book, Not So Black and White, is published by Hurst (£20).

Source: An art treasure long cherished by Muslims is deemed offensive. But to whom?

Filed under Islamophobia, Multiculturalism, Religion Tagged with , ,

Survey: Religiously, Congress doesn’t reflect America

2023/01/05 Leave a comment

Of interest. Haven’t seen a comparable analysis of Canadian MPs but in general Canadian MPs are relatively more diverse than their American counterparts:

Religiously speaking, the incoming 118th Congress looks like America — that is, the America of decades past, rather than today.

Congress is far more Christian, and religious overall, than today’s general population.

Even though nearly three in 10 Americans claim no religious affiliation — a rate that has steadily risen in recent years — only two of the 534 incoming members of Congress will admit to as much.

Those are among the conclusions of an analysis by Pew Research Center of the 118th Congress, which was expected to start this week pending a House leadership vote.

The Congress “remains largely untouched by two trends that have long marked religious life in the United States: a decades-long decline in the share of Americans who identify as Christian, and a corresponding increase in the percentage who say they have no religious affiliation,” said the Pew report, released Tuesday. It was based on a CQ Roll Call survey of members of Congress.

Nearly 88% of members of Congress identify as Christian, compared with only 63% of U.S. adults overall. That includes 57% of congresspersons who identify as Protestant and 28% as Catholic, both higher than national rates. Also, 6% of members of Congress identify as Jewish, compared with 2% of the overall population.

While 29% Americans claim no religious affiliation, they’d have to squint to see themselves reflected in Congress. The only overtly non-religious members are U.S. Rep. Jared Huffman, D-Calif., who identifies as humanist, and Sen. Kyrsten Sinema, independent of Arizona, who says she’s religiously unaffiliated.

Pew listed 20 other members of Congress as having unknown religious affiliations, either because they declined to answer CQ Roll Call’s query or because the answers are otherwise muddled (such as in the case of New York Republican George Santos, along with much else in his background).

Historically, lacking a religious identity was seen as a political liability.

Only 60% of Americans told a Gallup survey in 2019 that they’d be willing to vote for an atheist — fewer than would vote for gays or lesbians or various religious or ethnic groups.

But Huffman said he experienced no political blowback.

“If anything, there’s a political upside,” he said. “People appreciate the fact that I’m just being honest.”

He said many colleagues in Congress find religion to be politically useful, “particularly across the aisle, how so many of them exploit and weaponize religion but seem to be totally divorced from any authentic connection to the religion they’re weaponizing.”

The ranks of Christians in Congress has dipped only slightly over the decades, though it’s a different story with the general population. Since 2007, Christians have gone from 78% to 63% of the population, while the non-affiliated rose from 16% to 29%, according to Pew. The trend line is even more dramatic when looking back to 1990, when nearly nine in 10 Americans identified as Christian, while less than one in 10 identified as non-religious, according to researchers at Trinity College in Connecticut.

In some ways, the two political parties conform to perception.

The Republican congressional delegation is a staggering 99% Christian, with the rest Jewish or unknown. Republicans — who have long embraced Christian expressions in their political functions and where an aggressive form of Christian nationalism has become more mainstream — include 69% Protestants, 25% Catholics and 5% other Christians (such as Mormon and Orthodox).

Democrats have more religious diversity, at about 76% Christian (including 44% Protestant, 31% Catholic and 1.5% Orthodox) and 12% Jewish. They have about 1% each of Buddhist, Hindu, Muslim and Unitarian Universalist representation.

But Democrats’ paucity of openly non-affiliated members contrasts starkly with a constituency to which it owes much.

Religiously unaffiliated voters opted overwhelmingly for Democrats candidates in the 2022 midterms. They voted for Democrats over Republicans by more than a 2 to 1 margin in House races, according to AP VoteCast, an expansive survey of more than 94,000 voters nationwide. And in some bellwether races, the unaffiliated went as high as 4 to 1 for Democrats.

“The fact that the (Democratic) leadership doesn’t reflect an open, secular identity is paradoxical, but I think it’s the nature of realpolitik,” said Phil Zuckerman, professor of sociology and secular studies at Pitzer College in Claremont, California. He said Democrats know that non-religious voters align with them on the issues, but party leaders also don’t want to alienate other, more religious parts of the party’s base, particularly Black Protestants.

Party leaders “speak to the politics of secular people but don’t want to take on the identity,” he said.

Zuckerman added that conservative Christians face the “branding problem” similar to what atheists once faced. Many voters, he said, have reacted against Christian nationalism, and young voters in particular are alienated by conservative Christian stances against LGBTQ people, while many voters of all ages have reacted against Christian nationalism.

He cited a prominent incident in 2020 when authorities forcibly cleared Black Lives Matter protesters in Lafayette Park in Washington, after which President Donald Trump walked to a nearby church and held up a Bible.

“When Trump held up that Bible in front of that church in D.C., he did more damage to the Christian brand than Hitchens and Dawkins and Harris combined,” Zuckerman said, referring to popular atheist authors.

In 2018, Huffman helped found the Congressional Freethought Caucus. It had a roster of about 15 members in the previous Congress.

“It’s people of different religious perspectives, but what brings us together is a common belief that there should be a bright line of separation between church and state and that we should make public policy based on facts and reason and science, and not religion,” he said.

He predicted that in time, more members of Congress would identify with secular values.

“It’s going to be a trailing reflection of this change that has been happening for a couple of decades now,” he said. ”It takes a while for politicians to figure out that it’s OK to do things like this.”

The Pew report analyzed one short of Congress’ capacity of 535 because one member, Rep. A. Donald McEachin, D-Va., died in November after being re-elected

Source: Survey: Religiously, Congress doesn’t reflect America

Filed under Multiculturalism, Religion Tagged with , ,

ICYMI – Khan: Banning education for Afghan women runs counter to Islamic teachings

2023/01/03 Leave a comment

Of note:

Soon after the Taliban took back power in Afghanistan last year, they issued a “temporary” policy requiring all Afghan women to stay at home until their fighters could be trained to respect women. During the 20 years it had taken to reforge an army, the Taliban had failed to instill this basic notion among its troops. And they had no shame in admitting it.

That policy has since become permanent and, clearly, there was never any real intention to develop respect for women within the Taliban’s ranks. The group has gradually reverted to the oppressive policies of its previous rule during the late 1990s, including reneging on its promise to provide education to girls and women, among other rights.

In the fall of 2021, the Taliban allowed women to attend university courses in gender-segregated classrooms, with instructors who were either female or old men. A dress code requiring loose-fitting clothing and a hijab was imposed. Then last spring, it rescinded a promise to allow girls to attend high school. Soon after, all Afghan women were ordered to wear a niqab in public, told to not leave their homes unless “necessary,” and banned from travelling without a male relative.

This past August in Kabul, women protested these draconian rules, chanting “bread, work and freedom,” as many had been relegated to poverty because of the imposed mobility restrictions. They, along with journalists who covered the protests, were beaten by Taliban fighters. In November, parks, gyms, public baths and theme parks were declared off-limits to women at all times.

The latest salvo in female erasure: Women have been “suspended” from attending university entirely, in order to preserve the “national interest” and “women’s honour,” according to the Taliban. There have been heartbreaking scenes of female students sobbing as they are turned away from university gates by Taliban guards. Dreams of getting an education, and hopes of serving their country, have been shattered. The Taliban have also banned women from working with NGOs, leading some to suspend operations.

There is no theological basis for the outrageous ban on female education in Afghanistan – the only country where such a prohibition exists. The Quran’s first revelation was the command, “Read!” It exhorts followers to reflect, to study the natural world, and to offer the prayer: “My Lord, increase me in knowledge.” Islamic history is replete with female scholars and judges. The world’s oldest university, according to UNESCO, is Al Quaraouiyine in Fez, Morocco, which was initially built in the 9th century by Fatima al-Fihri, who was highly educated in Islamic jurisprudence.

It is clear that the Taliban see nothing honourable in women, nor have any interest in their historical role or contemporary presence. Rather, they are viewed through the lens of misogyny, and seen as being troublesome and a source of fitnah (temptation). The Taliban believe that women should be removed from the public sphere, confined to their homes and kept illiterate.

International criticism of the women’s education ban has been swift and damning, especially from Muslim countries. Turkey’s government called the university ban “neither Islamic nor humane,” while Saudi Arabia has expressed “astonishment and regret” over the decree, joining Qatar and the United Arab Emirates in calling for the Taliban to reverse their decision.

The Organisation of Islamic Cooperation (OIC), on behalf of its 57 member states, expressed “deep frustration.” The Gulf Cooperation Council not only condemned the decision as a clear violation of human rights, but also pointed out the obvious: that denying women’s education can “doom the economic future of Afghanistan, relegating half of its people to a life of poverty and ignorance.” There is no “national interest” – only national disaster – in banning education for women and girls.

Afghans are courageously standing up to this oppression. Male students walked out of their exams at several universities, in solidarity with their female counterparts. Protests have broken out in Kabul and Herat, as women, armed with their voices and moral conviction, demand a reversal of the ban. They have been met with arrests and water cannons.

Here in Canada, Muslim leaders can do their part by reminding communities that education is a right for all, that seeking knowledge is a duty, and that banning such opportunities for women is antithetical to Islamic teachings.

We must support all efforts to overturn the Taliban’s education ban while providing Afghan girls and women with online educational opportunities or even university placements until their full rights are restored. We must also support the women of Iran in their struggle. Once again, I say to the ruling elites, be they religious or secular: Leave Muslim women alone.

Sheema Khan is the author of Of Hockey and Hijab: Reflections of a Canadian Muslim Woman.

Source: Opinion: Banning education for Afghan women runs counter to …

Filed under Multiculturalism, Religion Tagged with , ,

Khan: The downfall of Quebec’s Bill 21 could come thanks to women

2022/11/30 Leave a comment

We will see:

The notwithstanding clause of the Canadian Charter is no longer an obscure legal term. Thanks to Ontario Premier Doug Ford’s recent use of Section 33 to prevent job action by education workers – he has invoked the clause, or threatened to do so, three times in four years – ordinary Canadians now know that their basic human rights can be suspended at any time. We aren’t talking about emergency measures here, nor are we discussing reasonable limits through democratic mechanisms; ours is the only constitutional democracy that potentially allows for the gutting of basic rights in the name of what a parliamentary majority deems a matter of governance.

Who could have foreseen the consequences of this clause?

Well, Canadian women, for one.

When the Charter was being drafted, women demanded equality rights – but they were derided at committee hearings for doing so. In 1980, Senator Harry Hays derisively countered by suggesting special rights for babies and children, since “all you girls will be out working and we’re not going to have anybody to look after them.” A year later, more than 1,300 women descended on Parliament Hill to assert equality rights in the Constitution, by affirming Section 15 on general equality and proposing Section 28, on gender equality rights.

Initially, the notwithstanding clause could have been used on Section 28, too. But women fought for its exclusion, having had the foresight to ensure that gender equality rights could not be denied by the potential whims of future governments. We owe them a great deal.

And yet, today, we see the Constitution’s notwithstanding clause leading to disproportionate damage to Muslim women in Quebec.

François Legault’s government has pre-emptively used the notwithstanding clause twice since 2019, to ensure the passage of two bills. One of them, Bill 21, bans some public-sector workers from wearing religious symbols, but lawyers have provided evidence at the Quebec Court of Appeal – which heard a legal challenge to the bill this month – that only Muslim women who wear the hijab have lost their jobs as a result of it.

Indeed, Quebec’s religious minorities have felt increased alienation and despair in recent years, according to the Association for Canadian Studies. Its survey found that the situation is particularly dire for Muslim women: 73 per cent of them said they’ve felt less safe in public since 2019, while 83 per cent said their confidence in their children’s future has worsened.

The Quebec government touted Bill 21 as a “feminist” law, but it has only reinforced prejudices, and given license to bigots. I know this firsthand: During a visit to Montreal, I was berated by a middle-aged francophone Uber driver for wearing the hijab. At the end of the ride, he asked me not to file a complaint. (Of course, I did the opposite.)

This all illustrates Bill 21′s egregious violation of Section 28 of the Charter – namely, that the law disproportionately affects women, and thus violates gender equality. Since the notwithstanding clause cannot override Section 28, Bill 21 could be seen by the courts as invalid – an argument that University of New Brunswick law professor Kerri Froc raised years ago, and is now gaining traction.

Quebec Muslim women are not wilting. They have protested alongside allies who believe in a Quebec where all individuals can thrive. Take, for example, Institut F, a Montreal-based organization that seeks to ensure Muslim women’s personal agency. Its programs provide resources so that each woman knows that she belongs, her voice matters and she is a valued member of society – even if the Quebec government thinks otherwise. At a recent Institut event, I met talented Muslim women in STEM fields such as artificial intelligence, biotechnology and data science – talent that Quebec needs to remain economically competitive. Yet, many of those women expressed doubts about thriving in a society that overtly discriminates against religious minorities.

Something may have to give on this front, too. The labour shortage is so acute in Quebec that the town of Hérouxville – infamous for issuing a code of conduct for immigrants warning them not to stone or burn women alive – is now actively courting newcomers. Today, neighbouring towns are helping migrants find halal food. Economic reality will force the realization that attracting workers means making all feel welcome – not just a select few.

Bill 21’s damage has been done – abetted by the notwithstanding clause. The women who fought to exclude Section 28 from the clause knew its dangers. As Canadians, we must continue that fight to guarantee basic rights for all, be they religious and linguistic minorities in Quebec, education workers in Ontario, or anyone threatened by the notwithstanding clause.

Source: The downfall of Quebec’s Bill 21 could come thanks to women

Filed under Multiculturalism, Religion Tagged with , , , ,

USA: Religious groups with immigrant members grew fastest over past decade

2022/11/15 Leave a comment

Similar as in Canada as Douglas Todd has reported on:

A decennial study of U.S. religious life shows what many demographers and others have long known: Participation in congregational services has not kept up with overall population growth. However, religious groups drawing large numbers of immigrants have seen steady growth.

The U.S. Religion Census, conducted every 10 years by the Association of Statisticians of American Religious Bodies, concluded there were 356,739 religious congregations across the nation, and 161 million adherents, including children, in 2020. (Adherents is the formula researchers used to count those with an affiliation to a congregation, including children and people who attend but may not belong.)

Unlike polling, which asks questions from a small sample of the population and extrapolates to the general population, the religion census gathers information from denominations and other religious bodies and maps out the number of congregations and adherents on a county-wide basis. In the 2020 study, researchers collected data from 372 religious bodies, mostly denominations, but also 44,000 independent nondenominational churches. The count included synagogues, mosques and temples of Jewish, Muslim, Buddhist, Hindu, Sikh and Jain traditions

Courtesy Chart

Courtesy Chart

The study finds that the Catholic Church in the U.S. is the largest religious body, with 61 million adherents in more than 19,000 churches, comprising close to 19% of the U.S. population. That’s a modest growth of 2 million adherents from 2010, when the church had nearly 59 million adherents.

Sociologist who worked on the census said growth is almost entirely made up of Hispanic immigrants.

“If you took away the Hispanic population in the Catholic Church, it would look as bad as mainline denominations,” said Scott Thumma, director of the Hartford Institute for Religion Research, who counted independent churches for the census. (Mainline denominations, such as Episcopalian, Lutheran and Presbyterian, have been declining for more than 50 years.)

Perhaps the most striking growth was among Muslims. The number of Muslims who participate in mosque prayer increased from 2.6 million in 2010 to 4.5 million in 2020, a 75% increase. (Pew Research estimates there were 3.85 million Muslims in the U.S. in 2020, but those numbers do not include children.)

That growth is due mainly to immigration, said Ihsan Bagby, associate professor of Islamic Studies at the University of Kentucky, who collected the data for Muslims. Higher birth rates may be a secondary reason.

Bagby estimated the number of U.S. mosques at 2,771, a jump of 871 mosques in just a decade.

He suggested Muslims may be in a kind of golden age in the U.S. They are younger than the American population overall, and the Boomers among them are financially well off and able to contribute to the construction of new mosques. (First-generation mosques were often in retrofitted churches or warehouses.)

Mosques, Bagby said, “have mellowed and matured and become more moderate in their understanding of Islam and that has also been an attraction,” he said. “Many Muslims who had kept away feel more comfortable coming.”

Courtesy Chart

Courtesy Chart

U.S. mosques, like those overseas, do not typically keep memberships. Bagby said he arrived at his estimates by asking for information on weekly Jumah prayers as well as holiday or Eid prayers. (Muslims make up about 2.8% of all religious adherents and about 1.3% of the total population, the study estimates.)

Much of the value of the census is its county-level aggregation, which corresponds to how researchers in other fields, such as population studies and public health, collect and analyze data, said Rich Houseal, secretary-treasurer of the sociological group that conducted the study.

Houseal said the data is also useful to businesses, too. Walmart, he said, has contacted him to help determine what books to stock in their stores based on the dominant religious group in a county.

Among other interesting data points in the study:

  • Southern Baptists have the most churches of any religious group: 51,379.

  • There are some 44,319 nondenominational churches, a jump of nearly 9,000 over 10 years ago, and about 9 million adherents. Still, overall, they account for only 13% of the total number of religious adherents in the U.S.
  • Southern Baptists and United Methodists each lost 2 million members from 2010 to 2020.

“Denominational brands have weakened, and divisions have increased over issues such as female clergy or sexual orientation, Thumma said. “This likely led some adherents to seek or even start new nondenominational churches.”

Source: Religious groups with immigrant members grew fastest over past decade

Filed under Multiculturalism, Religion Tagged with

The Canadian census: A rich portrait of the country’s religious and ethnocultural diversity

2022/10/27 Leave a comment

More highlights from the StatsCan daily:

More than 450 ethnic or cultural origins were reported in the 2021 Census. The top origins reported by Canada’s population, alone or with other origins, were “Canadian” (5.7 million people), “English” (5.3 million), “Irish” (4.4 million), “Scottish” (4.4 million) and “French” (4.0 million).

In 2021, over 19.3 million people reported a Christian religion, representing just over half of the Canadian population (53.3%). However, this proportion is down from 67.3% in 2011 and 77.1% in 2001.

Approximately 12.6 million people, or more than one-third of Canada’s population, reported having no religious affiliation. The proportion of this population has more than doubled in 20 years, going from 16.5% in 2001 to 34.6% in 2021.

While small, the proportion of Canada’s population who reported being Muslim, Hindu or Sikh has more than doubled in 20 years. From 2001 to 2021, these shares rose from 2.0% to 4.9% for Muslims, from 1.0% to 2.3% for Hindus and from 0.9% to 2.1% for Sikhs.

Racialized groups in Canada are all experiencing growth. In 2021, South Asian (7.1%), Chinese (4.7%) and Black (4.3%) people together represented 16.1% of Canada’s total population.

The portrait of racialized groups varies across regions. For example, the South Asian, Chinese and Black populations are the largest groups in Ontario, while the largest groups are Black and Arab people in Quebec, Chinese and South Asians in British Columbia, and South Asians and Filipinos in the Prairies.

Source: The Canadian census: A rich portrait of the country’s religious and ethnocultural diversity

Filed under Multiculturalism, Religion Tagged with ,

ICYMI: Douglas Todd: Hate crimes against Catholics almost tripled. Do Canadians care?

2022/10/20 Leave a comment

The Canadian Catholic church and its members, many of whom are Indigenous or immigrants, were last year buffeted by a horrendous 260 per cent spike in hate crimes.
Of note, from a small base of 42 in 2020 to 155 in 2021. Suspect largely due to the discovery of possible unmarked graves and greater attention to the Catholic Church’s involvement in residential schools:
Catholics were subject to a far higher escalation in police-reported hate incidents than any other religious or racial group, according to a Statistics Canada study.

Source: Douglas Todd: Hate crimes against Catholics almost tripled. Do Canadians care?

Filed under Hate crimes, Multiculturalism, Religion Tagged with ,

Toronto celebrates 50 years of Ismaili Muslim community in the city

2022/09/27 Leave a comment

One of the more successful communities in Canada, integrated while preserving their culture and identity:

She has been a lawyer, a manager of philanthropic foundations and a diplomat in Afghanistan, but Sheherazade Hirji has not forgotten that late afternoon nearly 50 years ago when she was a teenager with her family, making their way through menacing military checkpoints.

“There were lots of checkpoints and people were robbed and they would look into people’s bodies, women’s bodies under their saris, they would look everywhere,” she recalled.

Ms. Hirji and her family were heading for the airport in Kampala, Uganda’s capital. They were among the last to leave, part of the 80,000 residents of South Asian descent in the African country who were suddenly expelled in 1972 by the dictator Idi Amin.

More than 6,000 of them, members of the Ismaili Shia Muslim community, were able to resettle quickly in Canada, after their spiritual leader, the Aga Khan, called on his friend, then-prime minister Pierre Trudeau, to provide them with a haven.

Half a century later, standing by the landscaped lawn of Toronto’s Ismaili Centre, Ms. Hirji could contemplate the journey that led her community to become one of Canada’s great refugee success stories.

In the early days, she said, having few possessions and no place to practise their faith, newly arrived Ismailis in Canada would gather in basements, bringing sheets, so they could pray together. Later, they were able to rent school halls.

And now, on Sunday, prominent members of the community had been invited to a bright, spacious atrium at the Ismaili Centre, to hear Mayor John Tory announce that he had bestowed a Key to the City to the Aga Khan and renamed the street outside after the Ismaili imam.

The Ismailis, the mayor said, were part of a lineage of newcomers who had successfully built a new life in Canada, such as the Vietnamese, the Tamils and more recently Ukrainian refugees.

The honours for the Ismaili imam was “the least we could do,” Mr. Tory told the gathering, citing the extensive charities, schools and other philanthropic endeavours supported by the Aga Khan. He said he had been travelling in Pakistan in the wake of the 2013 earthquake and found that the Aga Khan’s humanitarian organizations were helping in the most remote villages.

The appreciation for the Aga Khan mirrored the goodwill accrued by the diligent, hard-working way the Ismailis had integrated into Canadian society. In 1972, the message from the imam to his faithfuls was to “make Canada your home and enrich Canada for the benefit of all Canadians,” Karim Thomas, vice-president of the Ismaili Council for Canada, said in an interview.

“We’ve been received by Canada and by Canadians with extraordinary warmth and with openness. … We’re very grateful for the opportunities that Canada has given us.

Behind the success story of the Ismaili refugees lay also the pain of their sudden expropriation and expulsion in Uganda, said Mahmoud Eboo, the Aga Khan Development Network representative to Canada.

“What people don’t appreciate is the shock and trauma that one undergoes when you suddenly hear overnight that all your possessions are gone. The businesses that you may have worked all your life for your family and your children are taken, your home that you’ve lived in is gone. … You have absolutely no idea what tomorrow will bring for you.”

South Asians had settled in Uganda and other British colonies in Africa since the 19th century. Ms. Hirji’s grandparents had moved from India, so she and her parents were born in Uganda. “I was the second generation born in Africa and so for us Uganda had always been home. It was the only home I ever knew.”

But the community’s prosperity also made it a scapegoat after Idi Amin took power in a coup d’état and ordered their expulsion.

Bringing only what they could carry in a suitcase, Ms. Hirji’s family landed first in Britain. They moved to social housing in Newcastle and her mother took a job in a factory manufacturing silverware.

She and her husband eventually settled in Canada, appreciating the country’s attitude toward diversity.

Canada’s diversity remains a crucial quality in the current circumstances, said Prince Amyn Aga Khan, the Ismaili’s leader’s younger brother, who represented the imam at the ceremony.

“His highness has looked at Canada as a model of pluralism,” he said, “one that is ever more critically, more urgently needed in our increasingly divisive and fragmented world.”

Source: Toronto celebrates 50 years of Ismaili Muslim community in the city

Filed under Multiculturalism, Religion Tagged with

PEN Canada standing up for Salman Rushdie 30 years after ambitious plan to condemn Iran’s state-sanctioned act of terror against him

2022/09/27 Leave a comment

Good reminder of just how courageous Canadian political leaders, particularly Bob Rae then Premier of Ontario, were. British PM Thatcher was equally principle in providing Rushdie with protection despite his harsh criticism of her policies and reference to her as Mrs. Torture in Satanic Verses.

As noted before, I was posted to Tehran when the fatwa was issued and we were concerned that the Toronto event might impact our safety but fortunately it didn’t.

Proud of the Canadian leaders who stood up for free speech when many did not. Sharp contrast to some of the shallow and tendentious invocations of freedom and free speech that are all too common today:

Thirty years ago, PEN Canada, a non-partisan organization that supports freedom of expression in Canada and writers endangered around the world, staged an extraordinary coup in Toronto. Held in support of award-winning English novelist Salman Rushdie, it went on to have international ramifications – with this country at the root of it.

In 1992, Rushdie was in his fourth year of hiding, under constant police protection for fear of his life. Three years earlier, Ayatollah Khomeini of Iran had issued a fatwa calling for his murder, and the murder of those associated with his novel, The Satanic Verses. Khomeini claimed the novel insulted Islam, though his son admitted later that he never read it.

Internationally, political will to stand up to such an astonishing public threat against a private citizen of another country was sadly lacking. But no country was willing to act alone. Louise Dennys, then president of PEN Canada, told the head of the International Salman Rushdie Defence Committee that she believed Canada could break the impasse.

A handful of PEN members – Louise, with Ric Young, John Ralston Saul, Adrienne Clarkson, Marian Botsford-Fraser and Clayton Ruby – hatched an ambitious plan to persuade the Canadian government to condemn Iran’s state-sanctioned act of terrorism against Rushdie. The strategy: to use the annual PEN Canada Benefit to showcase public support for Rushdie in the country and galvanize the government in Ottawa to take the issue to the United Nations. They needed to bring Rushdie to Canada and draw intense media coverage.

This was no easy matter. It required absolute secrecy, the support of MI6 in Britain alongside CSIS and the RCMP in Canada, and a frantic last-minute search for means – ultimately, a private jet offered by an anonymous donor – to bring Rushdie across the Atlantic when the initial flight plan fell through.

Miraculously, they managed it. On Dec. 7, 1992, Rushdie appeared as a surprise guest on stage at the Winter Garden Theatre before an astonished audience of a thousand people. There was a collective gasp as the crowd rose to its feet in applause, even as they suddenly became aware of the 60-some security personnel present in the theatre, talking into their sleeves.

And then Bob Rae, premier of Ontario at the time, came on stage and embraced Rushdie, the first head of government anywhere to publicly stand with him. Rae called upon all governments to “do the right thing.”

It did not end there. The small delegation flew straight to Ottawa. Overnight, a morning press conference was convened. A few hours later, Barbara McDougall became the first secretary of state of any country to meet with Rushdie. Jean Chrétien, then the leader of the Official Opposition, walked him over to the House of Commons where he testified before the Parliamentary Sub-Committee on Development and Human Rights.

The result was electrifying. Within 48 hours, Canada became the first country in the world to pass a unanimous, all-party resolution condemning the Iranian government for its shameful record on human rights, demanding the withdrawal of the fatwa. Three months later, at the instigation of the Canadian government, the United Nations Commission on Human Rights in Geneva passed a resolution condemning Iran’s actions and calling for sanctions.

Remarkably – and sadly, given the cause – a full generation after the epochal 1992 benefit, the organization is again holding an event to stand with Rushdie after the horrific attack on him in August at the Chautauqua Institute, in upper New York State. Together with the Toronto International Festival of Authors, Penguin Random House Canada and the Writers Trust, PEN Canada will hold a reading of Rushdie’s works on Sept. 27.

Thirty years ago, PEN Canada, a non-partisan organization that supports freedom of expression in Canada and writers endangered around the world, staged an extraordinary coup in Toronto. Held in support of award-winning English novelist Salman Rushdie, it went on to have international ramifications – with this country at the root of it.

In 1992, Rushdie was in his fourth year of hiding, under constant police protection for fear of his life. Three years earlier, Ayatollah Khomeini of Iran had issued a fatwa calling for his murder, and the murder of those associated with his novel, The Satanic Verses. Khomeini claimed the novel insulted Islam, though his son admitted later that he never read it.

Internationally, political will to stand up to such an astonishing public threat against a private citizen of another country was sadly lacking. But no country was willing to act alone. Louise Dennys, then president of PEN Canada, told the head of the International Salman Rushdie Defence Committee that she believed Canada could break the impasse.

A handful of PEN members – Louise, with Ric Young, John Ralston Saul, Adrienne Clarkson, Marian Botsford-Fraser and Clayton Ruby – hatched an ambitious plan to persuade the Canadian government to condemn Iran’s state-sanctioned act of terrorism against Rushdie. The strategy: to use the annual PEN Canada Benefit to showcase public support for Rushdie in the country and galvanize the government in Ottawa to take the issue to the United Nations. They needed to bring Rushdie to Canada and draw intense media coverage.

This was no easy matter. It required absolute secrecy, the support of MI6 in Britain alongside CSIS and the RCMP in Canada, and a frantic last-minute search for means – ultimately, a private jet offered by an anonymous donor – to bring Rushdie across the Atlantic when the initial flight plan fell through.

Miraculously, they managed it. On Dec. 7, 1992, Rushdie appeared as a surprise guest on stage at the Winter Garden Theatre before an astonished audience of a thousand people. There was a collective gasp as the crowd rose to its feet in applause, even as they suddenly became aware of the 60-some security personnel present in the theatre, talking into their sleeves.

And then Bob Rae, premier of Ontario at the time, came on stage and embraced Rushdie, the first head of government anywhere to publicly stand with him. Rae called upon all governments to “do the right thing.”

It did not end there. The small delegation flew straight to Ottawa. Overnight, a morning press conference was convened. A few hours later, Barbara McDougall became the first secretary of state of any country to meet with Rushdie. Jean Chrétien, then the leader of the Official Opposition, walked him over to the House of Commons where he testified before the Parliamentary Sub-Committee on Development and Human Rights.

The result was electrifying. Within 48 hours, Canada became the first country in the world to pass a unanimous, all-party resolution condemning the Iranian government for its shameful record on human rights, demanding the withdrawal of the fatwa. Three months later, at the instigation of the Canadian government, the United Nations Commission on Human Rights in Geneva passed a resolution condemning Iran’s actions and calling for sanctions.

Remarkably – and sadly, given the cause – a full generation after the epochal 1992 benefit, the organization is again holding an event to stand with Rushdie after the horrific attack on him in August at the Chautauqua Institute, in upper New York State. Together with the Toronto International Festival of Authors, Penguin Random House Canada and the Writers Trust, PEN Canada will hold a reading of Rushdie’s works on Sept. 27.

Source: PEN Canada standing up for Salman Rushdie 30 years after ambitious plan to condemn Iran’s state-sanctioned act of terror against him

Filed under Religion Tagged with ,

← Older posts

Newer posts →