Le cours d’éthique et de culture religieuse jugé sexiste | Le Devoir

2016/12/09 2 Comments

Should have seen this coming – the challenge of how to improve awareness of different religions and their beliefs, a desirable goal in a diverse society, while placing these in the context of gender and other rights:

Le Conseil du statut de la femme (CSF) reproche au cours d’éthique et de culture religieuse d’enseigner les religions sans critiquer leur contenu sexiste. Dans un nouvel avis, il recommande que l’enseignement des religions soit séparé de celui de l’éthique, et joint au cours d’histoire.

Le cours ne « remet pas en question les pratiques sexistes au sein des religions » et se contente de décrire les récits religieux sans offrir de mise en contexte critique, déplore le CSF.

On donne l’exemple du récit d’Abraham dans l’Ancien Testament et de ses rapports avec son épouse Sarah et la servante de qui il aura un enfant (Ismaël). Certains manuels, note le Conseil, rendent Sarah « responsable du viol » de la servante et« euphémisent » la violence sexuelle subie par cette dernière.
Les textes sur l’institution du mariage catholique posent le même problème, selon le CSF. On expliquera par exemple aux enfants que les interdits et les rites visent à mettre les femmes « au service de la communauté » en favorisant notamment la « stabilité de la famille ». Or, à nouveau, c’est décrit sans regard critique, plaide-t-on.
Même chose pour la pratique du « gèt » (acte de divorce) dans la religion juive qui est réservée aux hommes, ou des règles régissant l’habillement des femmes dans les religions musulmane ou hindoue.
« Aucun élément de contenu ne permet aux élèves de comprendre que les religions sont des institutions sociales certes significatives pour un grand nombre de personnes, mais qui ont été et demeurent responsables d’un grand nombre de violences envers les femmes, ainsi que du maintien de pratiques et de représentations inégalitaires. »
Le CSF propose donc que la religion soit enseignée dans le cadre du cours d’histoire plutôt que dans celui du cours d’éthique. L’éducation à l’égalité, à la citoyenneté et à la sexualité devrait quant à elle s’insérer dans le cours d’éthique durant tout le parcours primaire et secondaire.

L’avis s’en prend en outre au cours d’histoire, qui explique mal ou peu les luttes menées par les femmes. Ainsi, dans un manuel traitant de l’obtention du droit de vote en 1940, on écrit qu’Adélard Godbout leur a « accordé » sans expliquer qu’elles ont « lutté des années pour l’obtenir ». Certains efforts sont toutefois soulignés, tel l’ajout de personnages historiques féminins dans les manuels.

Des biais sexistes

L’organisme s’inquiète en outre de la persistance de certains biais sexistes chez les enseignants. On constate que ces derniers donnent trop de place aux stéréotypes selon lesquels les garçons sont meilleurs en mathématiques, plus physiques et ont plus besoin de bouger que les filles, alors que ces dernières seraient plus à l’aise dans le monde des sentiments, des émotions et de l’aide au prochain.
« Si le corps enseignant peut tenir compte de ces différences — dues à la socialisation différenciée des garçons et des filles —, il ne devrait pas les consolider, écrit le CSF. Au contraire, l’école devrait contribuer à contrecarrer les effets de la socialisation de genre en évitant de réserver certaines approches pédagogiques ou certaines activités aux filles et aux garçons. »
Pour l’affirmer, l’organisme s’appuie notamment sur un questionnaire mené auprès de 393 enseignants. Parmi les répondants, 80 % ont soutenu que les garçons avaient besoin de méthodes éducatives plus « dynamiques et actives ». Une enseignante du primaire citée dans l’avis raconte « qu’il y a des exemples qui parlent plus aux garçons (mise en situation parlant de hockey) et d’autres qui intéressent plus les filles (décoration pour traiter de l’aire par exemple). »

Cela pousse le Conseil à faire une série de recommandations, dont l’ajout à la formation des maîtres d’un cours obligatoire sur le thème des inégalités de sexe. Or, le milieu semble réticent. Mercredi, lors du dévoilement de l’avis à l’Université Laval, la vice-doyenne à la recherche Annie Pilote a expliqué qu’il n’y avait « pas de marge de manoeuvre » pour un tel ajout dans le programme et qu’il faudrait plutôt que cela s’insère dans la formation continue.

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Despite uproar over Trinity Western, many B.C. Christian school policies bar LGBTQ teachers | National Post

2016/12/07 Leave a comment

Open question whether this form of discrimination in religious schools is compatible with continuing to receive public funding:

While the debate over Trinity Western University’s community covenant rages on through the courts and the media, many Christian elementary and high schools that receive B.C. government funding are quietly operating with similar policies that essentially bar gay and lesbian teachers from employment.

The independent schools all belong to the Society of Christian Schools in B.C. (SCSBC), which requires each of its 31 member schools to draft “community standards policies” for employees to follow. The suggested language includes refraining from all sexual activity outside of heterosexual marriage.

Several members of the society have posted policies that include these restrictions online, including schools in Abbotsford, Surrey, Langley, Nanaimo, and Houston. These policies also tend to include prohibitions on things like public drunkenness and watching porn.

“What a terrible message,” said former Vancouver school trustee Patti Bacchus. “Something like that, it just goes backwards. It’s flat-out discrimination and a violation of someone’s human rights.”

Ed Noot, the executive director of the SCSBC, is overseas and declined to answer questions by email.

Canadian legal precedent largely falls on the side of protecting the rights of religious schools to set their own policies, as long as they’re made in good faith and based on honestly-held religious beliefs. The defining Supreme Court of Canada case dates back to 1984, when the justices ruled in favour of a Vancouver Catholic school that fired a teacher after she married a divorced man.

The B.C. Court of Appeal followed that line of thinking when its panel of five judges ruled in favour of TWU establishing a law school, calling the B.C. Law Society’s attempt to deny the school accreditation on the basis of its discriminatory covenant a well-intentioned act carried out in an “intolerant and illiberal” manner.

That case will likely end up in the country’s highest court, and there are those who say it’s time for a change in direction.

Vancouver lawyer and queer activist Barbara Findlay believes that freedom of religion and freedom from discrimination are both essential rights, but she has strong feelings about how these rights should be balanced.

“I say that your right to freedom of religion ends where you want me to do something. My right to be free from discrimination can only exist if your right to freedom of religion is not allowed to trump it,” findlay said.

“I’m hoping that this question will be definitively settled in the Trinity Western case when it heads to the Supreme Court.”

This fall, Education Minister Mike Bernier announced that all public and private schools in B.C. would have to include protections for LGBTQ students in their anti-bullying policies, and choked up as he remembered the difficulties his lesbian daughter faced in school. Meanwhile, the province’s new curriculum asks teachers to ensure their lessons support inclusion and diversity, including “diversity in family compositions and gender orientation.”

In an emailed statement, the education ministry stressed that “We believe in safe, respecting and inclusive schools.” But the statement also pointed out that Canada’s Human Rights Act allows certain schools to discriminate if their primary purpose is promoting the interest of a religious group. Most independent school authorities in B.C. meet the requirements for that, according to the ministry.

Source: Despite uproar over Trinity Western, many B.C. Christian school policies bar LGBTQ teachers | National Post

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Enclaves of Islam see UK as 75% Muslim | News | The Times & The Sunday Times

2016/12/07 Leave a comment

Failure of British integration and related programs. Some interesting observations at the end of the article about the risk of monocultural white schools and far right radicalization:

Some Muslims lead such separate lives that they believe Britain is an Islamic country where the majority of people share their faith, according to a report to be published this week.

Evidence gathered by Dame Louise Casey, the government’s community cohesion tsar, will lift the lid on how some Muslims are cut off from the rest of Britain with their own housing estates, schools and television channels.

Her report finds that thousands of people from all-Muslim enclaves in northern cities such as Bradford, Dewsbury and Blackburn seldom, if ever, leave their areas and have almost no idea of life outside.

A source who has read the report said: “Certain Muslims, because they are in these communities and go to Muslim schools, think Britain is a Muslim country. They think 75% of the country is Muslim.”

The correct figure, according to the 2011 census, is 4.8% of the population in England and Wales. Christians account for 59.3%.

Casey’s report will be embarrassing for ministers, and Theresa May in particular, because it will say the government does not have any serious integration strategy.

The report will criticise the Home Office, which May used to run, and other departments for not doing enough to manage the pace and consequences of mass immigration.

“It will say that nobody has been on it,” said a source familiar with the contents.

A source close to Casey said: “There is a desire [among policymakers] to tolerate such a level of significant difference that you have overcompensated and gone way too far.”

Those familiar with the report say Casey, who investigated failings by children’s services at Rotherham council after the child abuse scandal, has seen off attempts by the Home Office to water down her report. One described it as “full-fat Louise”.

The report will “send shock waves through the system”, a Whitehall source said, adding: “It’s going to be quite hard reading for some people.”

Casey will attack the police and other state bodies for “weakness” and pandering to false notions of what they think ethnic communities want — such as a police chief who said female officers could be allowed to wear the full veil.

“The report will say that we are in a vicious circle where some institutions are so wrongfully interpreting their version of political correctness that they are gifting the far right,” a source said.

Sir Michael Wilshaw, the departing chief inspector of schools, warns today that about 500 schools in England are either 100% white or 100% ethnic minority — and pupils in them are at risk of alienation and radicalisation.

Wilshaw told The Sunday Times that parallel communities were developing in Britain and children growing up in monocultural schools in these communities were in danger of being cut off from British values and vulnerable to either far-right or Islamist causes.

The chief inspector said that he was particularly worried about a cluster of 21 schools in Birmingham — many of them primaries with predominantly Muslim pupils — where there were no white pupils. Nearly half of the schools have been judged “less than good”.

“We have to make sure these schools are good schools so youngsters in them feel they are part of British society and they have to respect other people’s faiths and cultures,” Wilshaw said.

“In white-only schools the same thing applies. Though we might not be as concerned in white communities about radicalisation, certainly we are worried about alienation and the rise of the far right.

“If these children have not been well educated and cannot get jobs as a result that will feed into alienation and the espousal of right-wing ideologies.”

Casey has examined the social alienation felt by the white working class. Although her report will not dismiss the far right it will say that Islamist extremists pose a more serious threat.

The report will also attack the government for not doing enough to defend Prevent, its embattled counter-extremism policy, against misinformation put out by Islamist and far-left groups.

Source: Enclaves of Islam see UK as 75% Muslim | News | The Times & The Sunday Times

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Dutch lower house approves limited ban on burqas, niqabs

2016/12/02 Leave a comment

Somewhat more restrictive than Quebec’s Bill 62 given that it also covers public transport:

Lawmakers in the lower house of the Dutch parliament on Tuesday approved a limited ban on “face-covering clothing” including Islamic veils and robes such as the burqa and niqab.

The legislation, approved by a large majority in the 150-seat lower house, must now be approved by the upper house of parliament before it can be signed into law.

In a text message to The Associated Press, anti-Islam lawmaker Geert Wilders called the limited ban, “a step in the right direction” and said he will push for a full burqa ban if his Freedom Party wins elections in March.

Studies suggest that only a few hundred women in the Netherlands wear niqabs or full-face burqas, but successive governments have attempted to ban the garments, following the example of European countries such as France and Belgium.

The Dutch proposal, described by the government as “religion-neutral,” does not go as far as the complete bans in those countries. It applies on public transport and in education institutions, health institutions such as hospitals, and government buildings.

In a debate last week that paved the way for Tuesday’s swift vote, Interior Minister Ronald Plasterk acknowledged that debate about the burqa had played a major role in the ban. But Plasterk, who is from the centre-left Labor Party, said that in a free country like the Netherlands people should be allowed to appear in public with their faces covered, if they want to, but that in government buildings, schools and hospitals people need to be able to look each other in the face.

The maximum fine for breaching the ban, which also covers ski masks and full-face helmets, is just over 400 euros ($425).

Source: Dutch lower house approves limited ban on burqas, niqabs – The Globe and Mail

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Outremont: The right to worship, and build, must apply to all

2016/11/26 Leave a comment

Yves Boisvert on the Outrement zoning referendum:

With large families, the community is slowly but surely expanding. Synagogues are jam packed. Rough winters and a religious prohibition to drive a car on Sabbath make it essential to find a nearby location.

Hasidic leaders expressed their disappointment over the referendum. They suspect the ban is a clear attempt at limiting their development, if not pushing them outside Outremont.

“We’re not talking about the Hasidic community,” Ms. Cinq-Mars said, insisting that the ban applies equally to all religious groups.

Meanwhile, just a few streets further east, the Mile-End/Plateau borough, where Mordecai Richler was born, seems to find accommodations easily with Hasidic leaders. There are 10 synagogues there and borough Mayor Luc Ferrandez says he only has to sit with leaders to find solutions and compromises. “They have the right to establish places of worship in their neighbourhood; you have to be very arrogant to deny them that right,” he told La Presse.

Indeed, a legal challenge is in the making. Fundamental rights cannot be cancelled by the majority rule. Even if it applies equally to all, the zoning effectively targets a very specific religious group. As French writer Anatole France famously said: “The law, in its majestic equality, forbids the rich as well as the poor to sleep under bridges, to beg in the streets and to steal bread.”

Source: Outremont: The right to worship, and build, must apply to all – The Globe and Mail

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Multiculturalism must be a two-way street | Hassan

2016/11/26 Leave a comment

Farzana Hassan makes valid points regarding the proposed Brossard Muslim housing development (the local mosque does not support such segregation), although it is not unique to Islam: fundamentalists from all religions generally demand more accommodation, and be less open and tolerant:

Even the issues of living space and location have an ethical dimension. Is it socially desirable to allow the creation of religious, cultural and ethnic enclaves and ghettoes, such as the one proposed for one hundred Muslim families in the suburbs of Montreal, or would such localities defeat the very idea of multiculturalism?

The Quebec plan does just the opposite. By definition, any enclave designed to house a community with a shared background proliferates monoculturalism.

The idea was reportedly inspired by the desire to have interest-free housing for Muslims concerned about violating sharia regulations on usury. To that end, solutions, some of which in essence are the same as any other mortgage plans, have already been proposed and implemented.

But using some religious pretext to shut out non-Muslims from a housing development is not the answer. Many Canadian mosques have already instituted culturally acceptable banking systems.

Nabil Warda, the Montreal developer who proposed the project, has stated the following: “Nowhere is it written: ‘Listen guys, we don’t want any nasty Québécois or Canadians in this place.’ We never said that. We never intended that. It is not even my way of thinking.” Nevertheless, the very existence of such an enclave would be exclusionary.

It is time spokespeople from some immigrant communities take a hard look at likely repercussions of their own actions. When Canadians have to endure this housing proposal and the upcoming “Reviving the Islamic Spirit” conference – a gathering to promote orthodox belief – it is hardly surprising that political leaders like Kellie Leitch call for a Canadian values test for immigrants.

Tolerance of “the other”, even in an avowedly multicultural society like Canada, must be limited.

As surely as we cannot possibly tolerate polygamy or the mistreatment of women, we cannot approve of discriminatory housing. Such actions cause rancor with host societies and ultimately make victims of immigrants themselves.

While most Canadian Muslims are well integrated into Canadian society and are happy to interact with other Canadians, fundamentalists and Islamists continue to draw justified negative press through their outrageous demands for faith accommodations.

They withdraw from the multicultural process by locking themselves up from the outside world. Whether it is exemptions from music class for their children, or creating their own sharia-compliant silos, these fundamentalists insist on imposing their inflexible mores on others.

Fundamentalists asserting these rights on the basis of Charter freedoms must assert whatever cultural identities they have within a common context and participate in the multicultural experience without reservation.

To be candid, this is an Islamist issue. I see no devout Hindus, Sikhs, Jews or Christians seeking such far-reaching faith accommodations.

Source: Multiculturalism must be a two-way street | Hassan | Columnists | Opinion | Toro

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Quebec woman told to remove hijab in court appeals for legal clarification on right to wear religious attire

2016/11/25 1 Comment

Hard to imagine her not winning this appeal. The hijab is not the niqab where the Supreme Court, in a convoluted ruling, stated should be case-by-case (Supreme Court niqab ruling: Veil can be worn to testify in some cases):

A Montreal woman who was told to remove her hijab by a judge is appealing a ruling that declined to clarify whether Quebecers have a right to wear religious attire in court, her lawyer said Wednesday.

Rania El-Alloul had sought a legal clarification from Quebec Superior Court after she was denied an appearance in a lower court because she was wearing a hijab.

Superior Court Justice Wilbrod Décarie ruled last month that the Quebec court judge’s decision went against the principles of Canadian law protecting freedom of religion.

But he also said that although El-Alloul’s treatment was regrettable, he could not guarantee she would be allowed to wear her hijab during future court appearances.

“Each case must be evaluated in light of the context that exists during the witness’s appearance,” he wrote in his decision.

On Wednesday, one of El-Alloul’s lawyers said this case-by-case approach creates insecurity for his client and anyone else who may need to access the justice system while wearing religious attire.

“She would have to be worried every time whether she’d be heard or not, which might induce her to settle cases she shouldn’t settle or not to go to court,” Julius Grey said in a phone interview.

Grey also believes Décarie erred when he ruled it was out of his jurisdiction to make a declaration on whether all litigants have the right to wear religious attire in court.

“When you have a Charter issue, the procedure should not have the effect of depriving someone of their rights,” he said.

A judge refused to hear El-Alloul’s case against the province’s auto insurance board in February 2015 because of her attire.

El-Alloul refused to remove her hijab and the case was put off. It was ultimately settled when the car was returned.

In a statement, El-Alloul said she wanted more than just confirmation the judge had been wrong.

“It isn’t enough that I have been vindicated,” she said. “It’s so important that the successful resolution of my case ensures that no one is ever humiliated the way I was and deprived of their rights.”

Grey said the appeal likely won’t be heard until late 2017.

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Ban on new places of worship upheld in Montreal’s Outremont borough – Montreal – CBC News

2016/11/24 Leave a comment

The ongoing debates in Outrement between a conservative religious community and others:

Citizen groups on both sides had both produced flyers to make their case and turnout in advance polls last weekend was high.

The bylaw was introduced in 2015, not long after the borough approved a permit for a synagogue on Bernard.

Not long after, the borough decided to pass a law banning all new places of worship on two key arteries, Bernard Avenue and Laurier Avenue, with the aim of creating “winning conditions” for local businesses.

The Laurier ban wasn’t contested and the other major street, Van Horne Avenue, has had a similar ban since the late 1990s.

A vote in favour of the Bernard ban would therefore effectively block any new synagogues in the borough.

The business case

Several merchants have come out in favour of the ban, arguing another place of religious worship would hurt business.

Francine Brulée, co-owner of the Les Enfants Terribles, a high-end bistro on Bernard, said many people in the Hasidic community don’t frequent her restaurant or other businesses in the area.

“They do their own things and that’s OK,” she said. “But if there’s more and more and more, the other stores and the other restaurants will suffer, I think.”

However, Mindy Pollak, the first and only Hasidic Jew to be elected to city council, said the pro-business argument “just doesn’t hold water.”

She pointed to Parc Avenue, located just outside the Outremont borough boundary, where synagogues recently opened up on a “block that was completely abandoned and neglected before. So obviously, not bad for commercial use.”

Long history in Outremont

This isn’t the first time Outremont, which is home to a large and wealthy francophone population, has been the site of conflict with the Hasidic community.

In the past, the community has engaged in battles with Outremont council over the use of charter buses in residential streets and the placement of the eruv, the symbolic enclosure made of string used to carry items on the Sabbath.

In 2006, news that the neighbourhood YMCA had switched to frosted windows to obscure Hasidic students’ view of women in exercise wear spurred a debate over the reasonable accommodation of minorities which has never quite subsided.

Earlier this year, a Hasidic school near Outremont was raided by youth protection officials because of concern it was not following the provincial curriculum.

Louis Rousseau, a religious studies professor at University of Quebec in Montreal, said it will be difficult to find a solution that satisfies everyone.

“A referendum is supposed to be the democratic solution, but it’s clear not everyone will be happy with the result,” he said.

Source: Ban on new places of worship upheld in Montreal’s Outremont borough – Montreal – CBC News

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Douglas Todd: Are schools pushing aboriginal, ‘Buddhist’ spirituality? | Vancouver Sun

2016/11/22 Leave a comment

Good analysis, commentary and recommendation, slightly different take to the  column posted earlier (Ashley Csanady: Indigenous prayers in the classroom and all-Muslim suburbs are equally dangerous attacks on our secular society).

That being said, I am a great fan of mindfulness, as have found that useful in both my professional life (being more aware of my internal biases) and during my cancer treatments:

The aboriginal blessings and mindfulness exercises, while fine in themselves, inject a confusing shot of religion into academia, given many scholars would revolt if a university event began with prayer rooted in Christianity, Judaism or Islam.

What’s a way forward?

B.C. Supreme Court Justice Kenneth Mackenzie ruled in 1999 that public education should be “strictly secular,” which he interpreted to mean it should not show favoritism to one religion over another. Beyond that, he said, schools should be ”pluralist,” or ”inclusive in the widest sense.”

Canadian religion professor John Stackhouse believes the B.C. parents objecting to having aboriginal spirituality and mindfulness imposed on their children have a case — and that the public-school system has “crossed a line.”

Just as there is no place for the Christian practice of baptism in public schools, Stackhouse says there is no room for aboriginal smudging or Buddhist-based mindfulness. And rather than creating the awkwardness of students opting in or out, he believes educators should just not invite participation in such practices.

There is a third approach.

Like many, including myself and the B.C. Humanist Association, Stackhouse believes schools should teach far more world-religion courses, so students can learn, in age-appropriate ways, about a variety of spiritual observances and worldviews, from Catholicism to Confucianism.

That should also fit with the recommendations of the Truth and Reconciliation Commission, which recommended doing more to educate students about aboriginal traditions.

The actual practice of such rituals, however, is probably best reserved to individuals, families and spiritual communities.

Source: Douglas Todd: Are schools pushing aboriginal, ‘Buddhist’ spirituality? | Vancouver Sun

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Churches that grow tend to adhere to conservative theology, researchers say

2016/11/21 Leave a comment

Interesting study:

What St. Paul’s has in common with many other growing churches is that it takes what scholars describe as a more conservative approach to the Bible.

Conservative in this context is defined as taking a more literal interpretation of scripture and a greater openness to the idea that God intervenes in the world.

For years, scholars have tended to view the decline in religious attendance in the mainline Protestant churches as being unrelated to theology. But researchers David Haskell of Wilfrid Laurier University and his colleagues Kevin Flatt and Stephanie Burgoyne say that is not the case. The churches that grow tend to be those that adhere to conservative theology, the researchers say.

“What we found is that the conservative theological positioning of clergy and attendees is a significant predictor of numerical church growth,” Prof. Haskell said.

The researchers surveyed pastors and congregants in mainline Protestant churches in Southern Ontario – Anglicans, Presbyterians, Evangelical Lutherans and the United Church. They separated those churches into those in decline and those whose attendance has grown more than 2 per cent a year for 10 years.

Those in the growing churches are significantly more likely than those at the ones in decline to agree with statements such as “Jesus rose from the dead with a real, flesh-and-blood body leaving behind an empty tomb,” and “God performs miracles in answer to prayer.” They’re also more likely to pray and read the Bible daily, the researchers found.

Another interesting finding is the growing churches tend to innovate in the service. They are more likely to feature contemporary worship, with music that includes drums and guitars, while declining parishes often had the traditional organ and choir.

“These mainline churches that have conservative Protestant doctrine are like a peach: really easy to get into. They’re playing contemporary music, it’s family friendly, the pastor dresses in casual clothes, but there’s a hard core at the centre,” Prof. Haskell said. “The declining churches were more like a coconut. From the outside hard to access, and then once you were in, there really wasn’t anything in the middle. This is the impression we got from the criticisms of people who had left.”

Congregants at growing churches, frequently referred to their mission as evangelism.

Members of declining churches more often said their mission was the pursuit of social justice. Congregants tended to be about two-thirds over the age of 60 and their leaders tended to be slightly older than those of the growing churches.

Only 50 per cent of pastors in declining parishes agreed that it was very important to encourage non-Christians to become Christians, compared with 100 per cent among the growing churches.

Trying to explain why, in an increasingly secular society, some congregations grow and others shrink, is of importance to these groups. Attendance at most of the mainline churches has dropped by half since a peak in the mid-1960s, while the Canadian population has doubled, Prof. Haskell said.

Those that are growing seem to have success attracting adherents with a mix of evangelism and openness.

“When one’s doctrine reinforces a fairly literal interpretation of the Bible – and you take scripture like, ‘Go into all the world and make disciples’fairly literally, you’re going to be more inclined and motivated to use any number of innovative strategies to make the faith accessible,” Prof. Haskell said.

Source: Churches that grow tend to adhere to conservative theology, researchers say – The Globe and Mail

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