‘Self-censorship’ in discussion of multiculturalism, says London’s deputy mayor

Interesting discussion with Munira Mirza, deputy mayor of London, on multiculturalism, with particular reference to academic circles. Her point on the mistake of treating Muslims as “a homogenous group” particularly relevant (a lesson that can likely be applied to any community engagement strategy):

While at Policy Exchange, Mirza was lead author of a 2007 report, Living Apart Together: British Muslims and the Paradox of Multiculturalism, that claimed that “Government policies to improve engagement with Muslims make things worse. By treating Muslims as a homogeneous group, the Government fails to see the diversity of opinions amongst Muslims, so they feel more ignored and excluded.”

This argument was obviously controversial, but Mirza reports a “quite vicious” response from academics who focused on “quibbling with the technicalities of the research”. There was also “an assumption that, because it was published by a thinktank, it was therefore driven by ideological motives and there was nothing in it that was substantial, whereas we in the universities are much more objective”.

It is here that Mirza detects “a kind of coercive consensus around some of the debates in higher education around issues such as multiculturalism.

“There isn’t much appetite to criticise it as a policy or to entertain the notion that some of these ideas have had damaging effects. I think there’s a degree of self-censorship. I don’t think you get the critical level of discussion and debate [about multiculturalism] in the university sector that you do in the press and media. I think there’s more intelligent public conversation outside than there is inside.”

‘Self-censorship’ in discussion of multiculturalism, says London’s deputy mayor | News | Times Higher Education.

Jonathan S. Ostroff: Standing with Israel, but rejecting conscription | National Post

Reinforces much of the points made by Jonathan Kay (Shariah with a Jewish face), including the similarities with Muslim (and other) fundamentalism (e.g., expressions like “rampant immorality”):

Ben-Gurion and the other founders of the secular state of Israel wanted the army to be a melting pot for immigrants from all over the world. Haredi Jews did not, and still do not, want to be melted down. Living in an environment of rampant immorality and lack of commitment to Jewish observance is toxic to their youth. And yes, Haredim believe that marriage is between a man and a women; they do not want to serve in an institution that enforces the acceptance of homosexuality. Religious Zionists who consider it a great virtue to serve in the army complain that more than 20% of their youth loose their religious commitment during their service.

This is why many Haredi parents here in Canada and the United States refuse to send their sons to live in dorms in a co-ed secular universities. This is why Haredim have separate schools, separate newspapers, no television, no unfiltered Internet. They spend hundreds of millions of dollars a year on education systems that isolate their children from secular culture.

Jonathan S. Ostroff: Standing with Israel, but rejecting conscription | National Post.

Do new Canadians leave old conflicts behind? – The Globe and Mail

Good report from Mosaic Institute on imported conflicts and some of the factors that increase and decrease the likelihood and impact:

Social inclusion is the single biggest factor in encouraging that change to happen; respondents spoke over and over about the importance of meeting, speaking with, living and working alongside people who are different from them in affecting that change of perspective. That is Canadian multiculturalism living up to its full potential.

Conversely, racism and exclusion can undermine that process of reframing conflict, and can impede new Canadians’ attachment to Canada. Sadly, all across the country, the darker our skin and the more we are visibly identifiable as a member of a racialized community, the more likely we are to experience racism and other forms of social exclusion at school, at work, and on the street.

Do new Canadians leave old conflicts behind? – The Globe and Mail.

Chilliwack pastor tells congregation vaccines interfere with God’s care

A reminder that Christians have their fundamentalists and extremists like other religions:

Rev. Adriaan Geuze says his 1,200-strong Reformed Congregation of North America in Chilliwack mostly shares that view, which is why vaccination rates in the community are “very low.”

“We leave it in (God’s) hands. If it is in his will that somehow we get a contagious disease, like in this case the measles, there are other ways, of course, to avoid this. If (we get sick), he can also heal us from it,” he said in an interview Friday.

Chilliwack pastor tells congregation vaccines interfere with God’s care.

UK: Bid to boost feminism among Muslim women

Part of an emerging and ongoing debate within Muslim communities, this time from the UK:

A new project to connect Islam to feminism has been launched to tackle long-standing concerns that religious Muslim women are excluded from the women’s rights debate.

In what is a deeply controversial area for many in Islamic communities and for many mainstream feminists, the linkup between a Muslim charity and the project is seen as a pioneering step to bring women from different cultural backgrounds together in the battle for sexual equality.

The social enterprise Maslaha, established by the Young Foundation to work on improving social conditions in Muslim and minority communities, said the programme had attracted a huge response in the past few days.

“An awful lot of Muslim women have felt excluded from the debate about women’s rights and this project really focuses on bringing ordinary women into a debate about Islamic feminism that has so far only really been heard in academic circles,” said Latifa Akay of Maslaha.

Bid to boost feminism among Muslim women | World news | The Observer.

Le malaise musulman – La Presse+

Not surprising, and illustrates why the PQ is using its identity politics and Charter strategy (English Canada also has a more negative impression of Muslims compared to other faith groups, but not to this extent):

La barrière est énorme : 72 % des non-francophones disent avoir une opinion positive des musulmans, mais seulement 36 % des francophones pensent de même. Intuitivement, Youri Rivest, vice-président de CROP, s’est demandé si cela pouvait s’expliquer par le fait que les francophones vivent beaucoup en région et qu’ils ne sont pas habitués à voir des gens d’autres cultures.

Or, M. Rivest signale que, vérification faite, cette variable compte peu. La différence dans la perception des musulmans par les francophones et les non-francophones ne peut pas non plus s’expliquer par le fait que les non-francophones de l’échantillon sont personnellement touchés par la Charte, puisque leur cohorte compte tout autant de musulmans que de Chinois, de Grecs, d’Italiens que d’hispanophones, pour qui la Charte ne changera rien à leurs habitudes.

N’empêche, ces gens sont peut-être spontanément sensibles au fait d’être minoritaires, avance M. Rivest. Mais la différence fondamentale dans la perception des musulmans réside ailleurs à son avis : cela serait une question de valeurs. « Parmi les Québécois qui ont une opinion négative des musulmans, observe-t-il, 82 % ont l’impression que les immigrés ont des valeurs différentes de celles des Québécois et 84 % estiment que les immigrés devraient mettre de côté leur culture et s’adapter à celle du Québec »

Le malaise musulman – La Presse+.

Religion and Healthcare

From UofT’s student newspaper, The Varsity, a lengthy piece on religion, accommodation and healthcare. My favourite part is the care taken to have an inclusive interfaith space:

The creation of the spiritual oasis of Mount Sinai, for example, was done by a committee.

“We actually pulled together staff who were interested in designing that space from a wide range of religious groups, including atheists, so we had everybody at the table,” says Kanee. “We worked together to figure out what we needed in that space, but also how we could build a space that wouldn’t be accommodating to the needs of one religion, and offend others.”

The room has prayer mats and kneelers, and a small table that can serve as an altar, and is attached to a wudu room. Each element was carefully considered before its inclusion; for example, no artifact could dominate the room.

“So it’s very plain,” Kanee explains, “but everything you need is in there, you just need to access it and pull it out.”

Shifting intersections: The evolving relationship between religion and medicine in Toronto’s public sphere

Debate over Muslim Integration: Doug Saunders and Salim Mansur

Starting with Robert Sibley’s good account of the debate over Muslim immigration from both the comforting (Saunders) and alarmist (Mansur) angles.

Some of Mansur’s language, however, almost resembles “Elders of Zion” language in its conspiratorial characterizations (for my mini-review of Mansur’s book, Delectable Lie: A Liberal Repudiation of Multiculturalism, see my other blog, Lymphoma Journey Week 49: Another Good Week):

Mansur pointed out that the long-term subversion of the West is the mandate of the Muslim Brotherhood, the parent organization not only of the Council on American-Islamic Relations in the United States, but also CAIR’s Canadian subsidiary, CAIR-CAN (which now prefers to call itself the National Council of  Canadian Muslims). The Muslim Brotherhood “sees immigration as a process of settlement in its strategy of subverting Western civilization from within,” he said

In Mansur’s view, the Islamists think long-term in much the same way as the communists did following the Russian Revolution in the early 1900s. What Canadians are seeing now, he concluded, is “the drip, by drip, by drip” effort to erode the liberal democratic traditions of western countries by means, in part, of mass immigration.

http://blogs.ottawacitizen.com/2014/03/01/great-debate-mansur-versus-saunders-on-muslim-immigration/

The actual text of the interventions by Doug Saunders and Salim Mansour opening the debate:

http://www.theglobeandmail.com/globe-debate/is-muslim-immigration-a-threat-to-the-west/article17302855/#dashboard/follows/

A follow-on column by Sibley, commenting on Irshad Manji’s recent speech and interviews (Q&A: Irshad Manji on Multiculturalism), also building on the “controlling the world” theme:

In a similar fashion to Mansur, Manji warns that if current fear-based multiculturalism continues Canadians will see their country increasingly segregated and cliqueist. And that way lays a fractured society of competing power elites. “By giving rights to cultures, not just to individuals, what we wind up doing, in fact, is not giving more power to the entire community, we wind up giving more power to those who are already powerful within certain communities.”

And therein resides the “threat.” As theologian Mark Durie observes: Islam “classically demands a political realization, and specifically one in which Islam rules over all other religions, ideologies and competing political visions. Islam is not unique in having a political vision or speaking to politics, but it is unique in demanding that it alone must rule the political sphere … Not all Muslims are seeking to implement this vision, but many are.”

In other words, offending people (including Muslims) is a necessary, if insufficient, condition for freedom in a multicultural society.

I agree with his point on being able to offend people as part of a democratic society, and the focus on individual rights, not group rights, but the ability to offend should not be used in a gratuitous manner and criticism should be measured in tone.

Muslim immigration and multiculturalism

And while free speech and debate is to be encouraged, a reminder by Amy Awad that what seems to be considered acceptable discourse with respect to Muslims would not be for Blacks, Jews or other minorities:

Unlike recreational debating societies, MLI is supposed to be providing real policy alternatives. But the resolution being debated tonight is informed by fear: “Muslim immigration is no threat to Canada or the West.” Can you imagine if the word “Muslim” were replaced by any other religious or ethno-cultural group — say “Jewish” or “black”?

Over the past century, Western democracies have held public debates on whether or not blacks ought to be given certain rights, and whether Jews threatened the European societies in which they resided. The debates were based on the problematic premise that blacks, Jews or other minorities were monolithic groups with defined characteristics, and that those characteristics were more important than the humanity they shared with everyone else.

Similarly, can we really start a debate about “Muslim immigration”? There is no such thing. Rather, there is immigration of a large variety of Muslim individuals from a broad range of countries and cultures around the world with a wide range of religious practices. Recall that 20% of the world’s population is Muslim. It is not possible to generalize about the threat they may or may not pose to Canada. We should not accept the very premise of this debate.

But better to have the debate out in the open, rather than being overly polite and avoid discussion.

http://fullcomment.nationalpost.com/2014/02/27/amy-awad-people-immigrate-religions-dont/

Jonathan Kay: Shariah with a Jewish face | National Post

Good piece by the parallel fundamentalism of the Haredim by Jonathan Kay:

What’s worse, Haredim exhibit a level of misogyny and sexual phobia that is more commonly associated with militant Muslim fundamentalists. Public spaces in Haredi communities are rigidly segregated by sex. In extreme cases, the women even dress in Jewish burquas (colloquially referred to as “frumkas,” a play on a Yiddish word indicating piety). What’s worse, Haredim have demanded that the wider Israeli society adapt to their primitive views — insisting, for instance, that bus lines offer sex-segregated service, that advertising should be free of female faces or bodies, and that beaches maintain separate areas for men and women.

Haredi publications routinely censor out women — including, in the most appalling examples, the faces of female Holocaust victims in reprinted photos from the 1940s. The editorial policies of such publications are dictated by a board of religious censors, much like in Saudi Arabia. Haredi communities even have their own Jewish small-scale versions of the ministries of vice and virtue imposed by the Mullahs of Iran and other Muslim theocrats. This is, in essence, shariah with a Jewish face. And it is destroying Israel’s hard-earned reputation as an island of Western values in the heart of the Middle East.

Jonathan Kay: Shariah with a Jewish face | National Post.

Radicalization

Some good pieces on radicalization, starting with a RCMP initiative to curb radicalization among at risk youth:

RCMP set to tackle extremism at home with program to curb radicalization of Canadian youth

Secondly, an overview of the case of Damian Clairmont, a Muslim convert from Calgary, who became radicalized and was killed in Syria:

Not His War: How a Catholic Canadian Became an Islamic Extremist