Muslim Australians found to suffer the ‘most disturbing’ experiences in public among all faiths

Not surprising and not unique to Australia:

A four-year study into faith communities in Australia and the UK has found Muslims experience acts of violence on an individual basis like no other religious adherents, leading to calls for better early education in religious awareness.

Key points:

  • The Interfaith Childhoods project has already spoken to 340 people from religious communities in six cities across Australia, Great Britain
  • The lead researcher has found difficulties of religious life in Australia is felt most strongly by Muslim women
  • The study will form the basis of a large-scale public art program discussing social values in relation to different faiths in young children

In the midst of conducting her research, RMIT University’s Professor Anna Hickey-Moody said she was disturbed when she heard the experiences of Muslim Australians, prompting her to lead the call.

“The mosque [where] I spent most of the week in Adelaide has had young men, white men, driving around the mosque in a car with the windows rolled down pretending to shoot it. I mean, that’s terrifying,” she said.

Since 2016, 340 people from religious communities have been interviewed in six cities across Australia and Great Britain for the Interfaith Childhoods project.

They included lower socio-economic communities in Sydney, Adelaide, Canberra, Melbourne, London and Manchester.

Professor Hickey-Moody brought together children and their parents, asking the children to create art about their identities and then interviewing their parents in-depth about their experiences of living in Australia.

Ending in 2020 and funded by the Australian Research Council, it will be the first Australian study to create a large-scale public art program discussing social values in relation to different faiths in young children.

“One child in south-east London drew a globe where he pinned where he began, as in where he was born in Somalia, and then the flight around the world and the different places where he’s been and where he ended up. It was his story of home,” Professor Hickey-Moody said.

But it was when she interviewed the parents, particularly the Muslim women, when she heard the full extent of difficulties of religious life in Australia.

a child painting of a mosque in a city landscape “She was talking about how complicated that is to experience as a mother. She wants her daughter to have a religious life, but she’s also scared to teach her daughter a way of life that might allow her to be vulnerable.

“One story that stuck in my head … [a woman] and her sister were in town in Adelaide and they saw an older woman that was struggling with her walking frame and they went to try and help her because they realised she wasn’t going to make it across the lights.

“When they got to the walking frame to try and help her, she looked at them with this visceral hate and said ‘get your hands of me you bitches, I’m just coming for you, I’m coming to tell you to get back where you came from’.

“Her sister burst into tears because she was so shocked, and she [the older woman] burst into laughter.”

Adelaide seen to be the most unaccepting city

Across all of the cities involved in the project, the researchers found stories from Adelaide to be the most distressing.

“It has a less multicultural community, it’s a less international community, and I think there’s not the kind of cosmopolitan consciousness that requires understanding social difference,” Professor Hickey-Moody said.

One Muslim woman in the Adelaide focus group burst into tears as she recalled the moment another women came right up to her face and yelled at her to “get out of here”.

…

Source: Muslim Australians found to suffer the ‘most disturbing’ experiences in public among all faiths

Actor’s Canadian citizenship leaves India’s ruling BJP red faced | Article

The irony:

The Hindi film actor Rajiv Hari Om Bhatia, popularly known as Akshay Kumar, and known for his proximity to the ruling Bharatiya Janata Party (BJP), confessed that he is no longer an Indian citizen.

His admission that he holds a Canadian passport comes soon after he conducted a “non-political” interview of prime minister Narendra Modi while general elections were underway. In the interview, questions like whether Modi likes mangoes and how he eats them drew a lot of mirth and derision from social media users.

Kumar is also known for projecting himself as a uber nationalist. One of his recent films, Toilet – Ek Prem Katha, was seen as a vehicle to promote a much-touted scheme of the BJP government.

His earlier films are seen as vehicles of a muscular government ready to take on enemies of the state through assassinations and kidnappings. His films like Kesari, Rustom, Goldand Airlift, among others, focus on themes relating to nationalism.

Meanwhile the ruling Bharatiya Janata Party has stoked nationalism while using the national security plank for its electoral campaign.

Kumar’s citizenship issue has become a big deal because BJP supporters frequently subject people from India’s religious minorities to “loyalty tests.” For instance, Muslims and other government critics are frequently asked to “go to Pakistan.” Kumar’s colleagues in Bollywood, Amir Khan and Naseeruddin Shah, had to face such questions when they stated that they were not feeling safe under the current government. Kumar had snubbed Khan for his comments.

As social media users raised questions over the citizenship of Bollywood’s poster boy for nationalism, the situation got worse as Mumbai went to the polls when Kumar’s wife, Twinkle Khanna, turned up at the polling booth on April 29 but he was not seen voting.

Moreover, the actor chose to ignore and walk away when he was questioned by journalists about not voting in the Lok Sabha elections in Mumbai, the capital of western Indian state Maharashtra. Kumar responded to the question with “Chaliye, chaliye (let’s go, let’s go)” as he walked away. Later, he would state that he is a Canadian citizen. Trolls had a field day on social media.

It was out and out ironical as the actor was recently tagged by PM Modi in a tweet urging him to encourage people to vote. Kumar did so. He tweeted saying: “The true hallmark of a democracy lies in people’s participation in the electoral process. Voting has to be a superhit . . . between our nation and its voters.”

The row over his already controversial citizenship issue started after his recent interview with PM Modi. The prime minister, known for rarely giving interviews to journalists, spoke to the actor in an interview described as “informal and non-political.”

Kumar issued a statement on May 3 on Twitter acknowledging his Canadian citizenship while underlining his Indian patriotism: “I really don’t understand the unwarranted interest and negativity about my citizenship. I have never hidden or denied that I hold a Canadian passport. It is also equally true that I have not visited Canada in the last seven years. I work in India, and pay all my taxes in India. While all these years, I have never needed to prove my love for India to anyone, I find it disappointing that my citizenship issue is constantly dragged into needless controversy, a matter that is personal, legal, non-political, and of no consequence to others.”

Kumar proudly declared that he pays his taxes in India. In fact that is not something he does by choice. It is mandated by law.

India has a residency-based taxation system, not a citizenship-based one. Indian citizens who are persons of Indian origin (PIO), overseas citizens of India (OCI) or foreign citizens and who are residents of India for more than 182 days have to pay tax and file income tax return in India. Furthermore, when someone is a resident in India for income tax purposes, income earned anywhere in the world is taxable in India.

Kumar, who had been at the top position for several years among the highest taxpayers in Bollywood, had paid Rs. 295 million in 2017.

Bhatia’s citizenship controversy is not new. In 2017, in an interview with Times Now, Kumar claimed he was an “honorary citizen” of Canada: “About the Canadian thing. I am an honorary citizen. I have been given an honorary thing. It is a thing that people should be proud of. I have an honorary doctorate as well.”

However, according to a fact-check done by Alt News, The website of Canadian Prime Minister Justin Trudeau lists the people who have been given honorary Canadian citizenship and it names six individuals including Pakistani Nobel Laureate Malala Yousafsai. Kumar’s name does not appear in the list. The report also says that an honorary citizen cannot hold a Canadian passport, as Kumar does.

After Kumar’s statement, actor Anupam Kher came out in his support on Twitter. Kher is known as a vocal supporter of the BJP and his wife, also an actor, Kirron Kher is a BJP lawmaker.

Source: Actor’s Canadian citizenship leaves India’s ruling BJP red faced | Article

Bill 21: Laïcité: Bouchard et Taylor sonnent la charge

From the éminences grises du rapport:

Les audiences publiques qui débutent mardi sur le projet de loi 21 s’annoncent comme le théâtre d’expression de profondes divisions politiques et sociales au Québec. Et les signataires du rapport Bouchard-Taylor seront parmi les premiers à mener la charge contre un projet de loi « nourri par une certaine islamophobie » (de l’avis de Charles Taylor) et qui risque de mener à une sorte de « radicalisation » du Québec (selon Gérard Bouchard)

« La loi aggravera les clivages qui se sont creusés depuis quelques années entre la majorité et les minorités, dressant ces dernières contre la première, écrit le sociologue Bouchard dans un mémoire qu’il présentera mercredi, mais dont Le Devoir a obtenu copie. Elle aura aussi pour effet d’introduire un élément de radicalisation dans notre société », pense-t-il.

La loi aggravera les clivages qui se sont creusés depuis quelques années entre la majorité et les minorités

Le coprésident de la commission Bouchard-Taylor sur les accommodements raisonnables croit qu’à défaut de mettre un terme au débat sur les signes religieux, le projet de loi 21 « va au contraire relancer la controverse ».

Dans sa présentation, Gérard Bouchard s’attarde principalement à la décision du gouvernement Legault d’étendre aux enseignants l’interdiction du port de signes religieux. Le rapport qu’il avait présenté en 2008 excluait cette idée, mais proposait une interdiction pour les employés avec un pouvoir de coercition (ce en quoi il croit toujours).

« Le fait d’interdire à de jeunes professionnels la possibilité de faire carrière dans l’enseignement à cause de leur croyance religieuse ne s’accorde pas avec le sens de l’équité et de la compassion hérité de notre histoire », écrit-il.

Québec fait fausse route en arguant que cet interdit fait partie de l’équation de la séparation de l’État et de l’Église, pense M. Bouchard. « Affirmer que le principe de la séparation institutionnelle entraîne une interdiction de porter des signes religieux [chez les enseignants] me paraît comporter une grande part d’arbitraire. Le droit fondamental d’exercer et de manifester sa religion devrait donc ici prévaloir. »

Le sociologue estime qu’il manque de « données empiriques rigoureuses » prouvant que le port d’un signe religieux chez les enseignants « entrave la démarche pédagogique », « traumatise des élèves » ou « entraîne une forme d’endoctrinement chez les élèves ».

Et si jamais c’était le cas, comment justifier que les écoles privées — notamment celles qui sont religieuses — ne seront pas assujetties à la Loi sur la laïcité, demande-t-il ? C’est pourtant là où « on peut présumer que le port des signes religieux est le plus répandu », note M. Bouchard.

Au-delà des enseignants, Gérard Bouchard se demande aussi « comment se justifie l’interdiction frappant diverses catégories de personnel qui n’exercent pas de pouvoir [de coercition], notamment les arbitres, les shérifs, les greffiers, les avocats et les notaires ? ».

Charles Taylor

Son ex-collègue, Charles Taylor, tentera mardi de dissuader le gouvernement Legault d’adopter ce projet de loi qui, à son avis, s’appuie sur des préjugés. « Le mot musulman n’apparaît peut-être pas, donc ça ne cible pas la religion musulmane, mais c’est très clair que l’opinion majoritaire contre les signes visibles est nourrie par une certaine islamophobie qui a, en quelque sorte, [été] inculquée à la population par toutes sortes de sites Web, a-t-il affirmé. En l’absence de cette islamophobie, les gens seraient moins avides de faire avancer des exclusions comme celle-là. »

M. Taylor soutenait l’interdiction du port de signes religieux pour les employés de l’État en position coercitive comme les policiers et les gardiens de prison lors de la publication du rapport de la commission Bouchard-Taylor. Mais il a fait volte-face après l’attentat commis en 2017 à la grande mosquée de Québec.

L’adoption du projet de loi ne fera qu’attiser les préjugés contre les minorités religieuses, selon lui, et risque de mener à une augmentation importante des incidents haineux. C’est ce qui s’est produit « dans toutes les sociétés où des mesures restrictives semblables à celles de la loi 21 ont été défendues en campagne électorale ou référendaire par un parti majeur — le Front national en France, les partisans du Brexit en Angleterre, les républicains de Trump, et le PQ au Québec en 2014 […] », écrit-il dans le mémoire qu’il présentera avec le philosophe Jocelyn Maclure.

« Au nom de quel intérêt public a-t-on le droit de soumettre une minorité de citoyens récemment arrivés chez nous à de telles épreuves ? », demandent-ils.

M. Taylor a souligné en entrevue que le projet de loi 21 crée un grave précédent, puisqu’il va à l’encontre de la Charte canadienne des droits et libertés et de la Charte des droits et libertés de la personne du Québec. « Ils vont sacrifier des droits et libertés de certains citoyens, et c’est très dangereux, parce que ce genre de charte est en quelque sorte la protection de tout le monde, a-t-il dénoncé en entrevue. Demain, il pourrait y avoir une autre minorité qui soit très impopulaire envers laquelle il y a des préjugés et on va se sentir justifié de supprimer ces droits-là. »

Très attendues, les consultations autour du projet de loi 21 débuteront mardi avec quatre groupes qui soutiennent le projet de loi : Pour les droits des femmes du Québec (PDF), le Collectif citoyen pour l’égalité et la laïcité de Djemila Benhabib, le Mouvement national des Québécois et des Québécoises de même que l’Association québécoise pour les Nord-Africains pour la laïcité.

PDF, pour qui laïcité rime avec égalité homme-femme, veut étendre l’interdiction du port de signes religieux à l’ensemble des employés du milieu scolaire, y compris ceux des services de garde. L’organisme propose en tout 16 recommandations, l’application de sanctions sévères pour les établissements qui contreviendraient à la loi.

Le gouvernement Legault espère faire adopter le projet de loi d’ici la relâche estivale. En tout, 36 groupes et experts témoigneront lors des consultations, qui s’échelonneront sur deux semaines.

In 1980, Black and white Toronto neighbours made about the same income. Not anymore

Dramatic increase in inequality, with similar findings to Hulchanski’s analyses regarding the colour of poverty (Toronto is segregated by race and income. And the numbers are ugly – Toronto Star):

If you were a Black man living in Toronto in 1980, you were probably making about the same income as your white neighbour. But today, it’s a dramatically different story.

Average incomes of racialized people in the Toronto region have stagnated or dropped over the past 35 years while incomes of non-racialized residents have soared, according to alarming new research by United Way Greater Toronto.

The earnings gap was barely noticeable in 1980. But by 2015, for every dollar earned by non-racialized Torontonians, racialized residents made an average of just 52.1 cents, says the agency in a report being released Monday.

“The growth of income inequality is undermining the promise that ‘diversity is our strength’ — and that’s a problem,” says United Way president Daniele Zanotti.

“We know that in a less equal society, circumstances that are beyond your control — like the colour of your skin, the postal code you are growing up in — are now having a greater influence on your outcome,” he adds. “For a region to be great, it needs to be great for everyone.”

The report, based on micro-data from the latest census, reinforces other Canadian research, the agency says. But it shows for the first time how income inequality impacts racialized people in the Toronto region to a much greater degree than in the rest of the country. And the findings are the same regardless of whether they are newcomers, longtime immigrants or Canadian-born.

“There are lots of other reports that say the same thing, but we didn’t really expect to see it … so dramatically,” says Michelynn Laflèche, the United Way’s vice president of research and policy. “This one really shocked me.”

Language and education are often blamed for the disparity, Laflèche notes, but other studies refute that explanation.

“There is something else going on in the labour market that can only come down to discrimination and exclusion,” she says.

The United Way uses Statistics Canada’s definition of “visible minority” to describe racialized people, who in many neighbourhoods in the Toronto area make up the majority of residents. They include people who describe themselves in the census as South Asian, Chinese, Black, Filipino, Latin American, Arab, Southeast Asian, West Asian, Korean or Japanese.

The report, titled “Rebalancing the Opportunity Equation,” is the third instalment in the United Way’s research on how effort and access to opportunity result in varying degrees of success for residents.

Monday’s report, which examines the impact of racial identity, immigration status, age and gender, shows these factors increasingly have become barriers.

Coupled with the United Way’s 2018 report on the growing polarization of the region’s high- and low-income neighbourhoods, the latest report paints a troubling picture, Laflèche says.

“We end up with a segregated society at many levels all coming together in this compounding effect of income, race and immigration status and creating what we called last year ‘segregated islands of wealth and poverty,’” she says.

“What does that mean for us as a society?” she asks. “It’s bad news. It means people no longer have a sense of collective identity. They lose this kind of trust and reciprocity that was so much more common in the past and which are the foundations for a strong, cohesive society.”

While average incomes of immigrants across the country, regardless of their residency in Canada, haven’t improved since 1980, the report shows the divide is worse in the Toronto region, where incomes have dropped in some areas.

“Age, immigration status, gender, racial identity and even postal code increasingly have become barriers to success in Greater Toronto,” Zanotti says.

In Peel Region, for example, average incomes of long-time immigrants dropped to $46,600 in 2015 from the equivalent of $50,100 in 1980, according to the report. Meanwhile, average incomes for Canadian-born residents in that region rose from $52,800 to $61,100 in constant dollars during that time.

The report shows similar income drops among immigrants in York Region and Toronto.

In all three regions, the average income gap between immigrants and Canadian-born residents was most pronounced for people in permanent, full-time jobs. And for racialized and immigrant women, the disparity was even greater, the report found.

“The gap demonstrated here is so extreme and significant, that it demands action and it demands a collective discussion, both across the country and the GTA on multiple strategies to address it,” Zanotti says.

Shaunette Tomlinson, a 34-year-old Etobicoke mother of two who immigrated to Canada from Jamaica at age 16, has struggled to climb out of poverty-level employment for most of her adult life. And that is despite earning two college diplomas.

She contrasts her work experience with that of her father, a truck driver in Jamaica who came to Canada in the 1980s and immediately found work in his field. Within a short time, he was able to buy a home and support a wife and six children on his earnings, Tomlinson says. He currently runs a fleet of four trucks and continues to thrive.

“I look at his life at age 34 and my own and I wonder why it is so hard today,” she says. After more than a decade of part-time and dead-end jobs, Tomlinson has finally landed a career-track position in finance and administration at the Birchmount Bluffs Neighbourhood Centre in Scarborough.

“For the first time in my life I love to get up in the morning and go to work — even though it’s a long commute,” says Tomlinson, whose next goal is to save for a condo.

Gurpreet Malhotra, executive director for Indus Community Services, sees people like Tomlinson every day in his large multi-service agency with branches in Mississauga, Brampton and Oakville.

One of his agency’s biggest challenges is helping people move from “survival jobs” into career-focused employment.

“The large number of temp agencies operating in our area and their need to maintain a temp pool (of workers) isn’t helping people advance,” he says.

Indus is part of the Peel Community Benefits Network, a group of agencies working to ensure the Hurontario LRT transit project hires local talent.

Community benefits agreements are just one way local agencies are trying to address the challenging findings in the United Way report, he adds.

“It really is harder today than it was for me in the 1980s,” adds Malhotra, whose parents moved from India to England where he was born. The family immigrated to Canada when he was 11.

After studying public policy administration at York University, Malhotra landed a job at age 24 as executive director for a small neighbourhood agency, earning almost $60,000 in today’s dollars.

“I’ve been impacted by the colour of my skin and racism … but it was much easier for me than for someone with an accent and who didn’t go to school here,” he says.

Today, many newcomers his agency serves have been in Canada for a decade or more, but still have not mastered English because their communities and workplaces are filled with immigrants like themselves. It puts these workers at a double disadvantage during layoffs, Malhotra says.

Such demographic and geographic inequities lead to an increasingly divided society where different groups of people have distinct life experiences and trajectories, and where many people have little opportunity to meaningfully interact with anyone from outside their group, the report notes.

In Toronto, more than half of people had little or no interaction with friends from a visibly different ethnic group in the last month, while 60 per cent interacted almost exclusively with people who spoke the same mother tongue, according to the report.

These divisions “wear on the foundations of our communities,” it says. “It means the most vulnerable among us are more likely to find themselves socially isolated, with few connections, networks and resources to rely on for support.”

It makes it harder to build trust between different groups and “fuels the seeds of division, driving negative attitudes and stereotypes,” the report says.

The United Way makes 12 recommendations under three broad headings: ensuring everyone can participate in society; enabling people to get ahead; and making life more affordable. And it starts with a national conversation, president Zanotti says.

“Ultimately, unless we address the discriminatory attitudes, like racism and xenophobia, that underlie the opportunity equation, income and social inequality trends … will not improve,” the report says. “Together, we can redefine what it means to be Canadian in this increasingly polarized world.”

The United Way is urging government, unions, community and private sectors to develop “data-informed” strategies to combat systemic discrimination. And it wants to strengthen the community services sector to better meet the growing demand for services that help promote inclusion and level the playing field.

The report suggests targeted investments to help young adults, immigrants, racialized people, and women overcome the multiple barriers they often face in finding secure jobs with a future.

And it recommends improving job quality and security, updating and improving employment standards legislation and Employment Insurance.

The report also calls on the federal government to beef up the Canada Worker Benefit and urges all levels of government to create more affordable housing, public transportation and child care to support all workers, but especially groups whose incomes have stagnated.

“We are at a critical juncture — the policies, practices, and programs that have made us a country and city-region celebrated for its prosperity and inclusion are not the same policies, practices, and programs that will get us to where we need to go now,” says the report. “The future of our city-region depends on the choices we make today.”

Source: In 1980, Black and white Toronto neighbours made about the same income. Not anymore

Swedish youth politician defends anti-Zionist chant

One can only wonder at the sophistry involved. Just because something has been sung for ages doesn’t mean one should continue signing it:
“You can’t take anti-Zionism and anti-Semitism and stick an equal sign between them,” Electra Ververidis, the new chair of the local district of the Social Democrat youth wing SSU, told Sweden’s state broadcaster SVT.
“This song has been sung within the labour movement for ages past. It is about taking a political position against the occupation of the Palestine, and is not about being against Israel or the Jewish people.”
The performance of the chant-like song, which is repeats the words ‘Long Live Palestine, Crush Zionism” was condemned on Wednesday by Svante Weyler, Chair of the Swedish Committee against Anti-Semitism.
“The idea that you want to abolish the state of Israel is an antisemitic idea,” he told SVT.
Ververidis’s defence of the song reversed a rapid apology given earlier in the week by the youth movement’s national chair Philip Botström.
“I understand and take seriously all the criticism against our local unit in Malmö,” he wrote on Twitter after a recording of the song being sung was circulated on Wednesday.
“There should be no doubt over where SSU stands on this question. We distance ourselves from all forms of antisemitism.”
He asserted that the youth movement would not sing the song in future.
But Ververidis said no such decision had been taken, explaining that SSU’s Malmö branch had yet to discuss whether singing the song would be appropriate during future demonstrations. “We have not yet had time to consider that,” she said.
She criticised Botström’s condemnation of the song.
“It is very unfortunate that Philip Botström is now mixing up apples and pears. This chant has been sung for ages and is about criticism of Israel’s occupation policies and nothing else. This is something Botström himself well knows.”

Source: Swedish youth politician defends anti-Zionist chant

Government removes all mention of ‘Sunni’ and ‘Shia’ extremism from terrorism threat report

Sigh….:

The government has again revised a report that is supposed to update Canadians on the major terrorist threats they face, removing all references to Islamist extremism.

While the report, first released in December, had initially identified attackers “inspired by violent Sunni Islamist ideology” as the main terrorist threat to Canada, that line has now been cut.

All mentions of “Sunni” and “Shia” extremism were also taken out of the annual report, along with section headings on both types of terrorism.

The so-called Islamic State, Al Qaeda and their regional affiliates use terrorism to promote their versions of Sunni Islamist extremist ideology, while Hezbollah is a Shia extremist group.

But Public Safety Minister Ralph Goodale told reporters Thursday he wanted the terrorist threat report to use language that “did not impugn or condemn an entire religion.”

“The issue here are people who engage in terrorist activity that actually defies the precept of their religion, so to allow their deviant behavior to be a criticism of a total religion or a total culture is just wrong,” he said.

“The idea, the objective here is to get language which is precise, which focuses on the issue that is being reported on in a clear and accurate way that does not impugn an entire community or an entire religion that is not responsible for the terrorist behavior.”

The government had already cut the term “Sikh extremism” from the report following complaints. A section heading on violence linked to the fight for an independent Sikh homeland is now gone.

The latest change was announced on Twitter and Facebook by Liberal MP Ruby Sahota, who wrote that she had worked with Goodale to “remove language” from the report.

“The report no longer contains the terms ‘Sikh,’ ‘Shia,’ and ‘Sunni,’” she wrote. “Words matter. Our agencies and departments must never equate any one community or entire religions with extremism.”

But in a blog post Wednesday, former Canadian Security Intelligence Service analyst Phil Gurski likened the government’s repeated second-guessing of the report to a comedy routine.

“To my mind this is just political correctness and electioneering gone mad,” wrote Gurski, who also worked at Public Safety Canada, which produced the threat report.

“The inability to call a threat what it is makes it harder to identify and neutralize it.”

After the report prompted complaints, Goodale said he was confident it was “never intended to encompass or malign entire religions.”

He said he had asked officials to review the terminology “and make the appropriate changes to the language used throughout the government to describe extremism.”

The latest revision of the report contains no references to religions with the exception of terrorist group names such as ISIS and the International Sikh Youth Federation.

Conservative MP Pierre Paul-Hus accused the government of playing politics and said he did not understand why it would “just erase this information critical for the security of Canada.”

Despite cutting references to Sikh, Sunni and Shia extremism from the annual report, Public Safety Canada continues to use the terms in its online list of outlawed terrorist groups.

Asked how the descriptions maligned communities, Goodale’s spokesperson Scott Bardsley said: “The impact of these terms may not be readily apparent to some who come from places of privilege, who seldom experience judgment based on skin colour or religion alone.”

Source: Government removes all mention of ‘Sunni’ and ‘Shia’ extremism from terrorism threat report

Why Canada’s Jews Are Better [than American Jews]

Interesting take on the recent study of Canadian Jews and the comparison with American Jews, and the greater cohesiveness of the Canadian Jewish community:

It is fitting that a landmark study of Canadian Jews, modeled along the famous 2013 Pew Survey of American Jews, has been met with deafening silence south of the border. Major American outlets including the Jewish Telegraphic Agency(JTA) and The Forward failed to mark the publication of the seminal report with even a single column of commentary. This disregard for the goings on up north is unfortunately common but it is not without costs. If the American Jewish community showed more interest in the “2018 Survey of Jews in Canada,” they could  have learned why Canadian Jews are thriving at a time when their own communities are dividing.

Contrary to the traditional narrative that American Jews are the exemplary diaspora, the study’s authors, Keith Neuman (executive director of the Environics Institute), Rhonda Lenton (president and vice chancellor of York University, and Robert Brym (professor at the University of Toronto), argue that Canadian Jews, in fact, are the model group. “Since World War II, the story of the Jewish diaspora has been dominated by historical events and social processes taking place in the United States and the former Soviet Union. In both cases, community cohesiveness is on the decline. Lost in the dominant narrative is the story of Canadian exceptionalism.” More importantly, Lenton points to findings that in spite of global trends of stagnating nonreligious, secular community members, Canadian Jews are “bucking the trend.”

The resilience of Canadian Jews in sustaining their identity, upbringing, and practice in comparison with their American counterparts, is largely due to their significantly lower intermarriage rates. The study reports that while nearly 50% of American Jews intermarry, the rate in Canada is less than half that, at 23%. Correspondingly, Pew’s 2013 survey found intermarried couples showed lower levels of religiosity and were less likely to keep a Jewish household, and that their offspring were more likely to intermarry.

Downstream from higher intermarriage rates, the study demonstrates that American Jews are half as likely to attend community day school, yeshiva, overnight summer camp, and Sunday or Hebrew school compared with Canadians. While participation rates at communal institutions have dwindled among non-Orthodox American Jews, the same has not been true for Reform and Conservative Jews in Canada. Accordingly, while American and Canadian Jewish youth exhibit similar bar and bat mitzvah levels (50% to 60%, respectively) as well as rates of nonaffiliation (roughly 33%), Canadians are significantly more active in their religious communities. As the survey’s executive summary states, “American Jews are half as likely as Canadian Jews to belong to a synagogue, and even less likely to belong to other types of Jewish organizations. Only one-half have made a financial donation to Jewish organizations and causes (compared with 80% of Canadian Jews), and comparatively few have a preponderance of Jewish friends.” Similar results are seen when it comes to Israel between the two communities. “American Jews have a much weaker connection to Israel than do Canadian Jews,” the report states.

Explaining the relative success Canadian Jews have had withstanding the pressures of assimilation is difficult to pinpoint. An article published in the Canadian Jewish News by the study’s authors argue “Canadian exceptionalism” arose as a consequence of larger historical and social forces. “The United States was settled earlier and has therefore had more time for a national identity to crystallize. Moreover, American national identity was forged in an anti-colonial war–always a great unifier–while Canadian national identity emerged gradually, in tandem with the peaceful evolution of independence from Great Britain.” As a result, American Jews have developed a far stronger national identity and consciousness than Canadians. The authors also point to Zionism’s contentious reception among American Jews in the 20th century, particularly in the Reform movement where Jewish self-determination was seen to be in conflict with American patriotism. In Canada, by comparison, British efforts to accommodate French-speaking elements fostered the growth of ethnic institutions within the country. Pierre Elliot Trudeau (the current prime minister’s father) promoted a tradition of multiculturalism and courted Canadian Jews through political appointment of community members. Elevating multiculturalism as official policy of the Canadian government came with explicit instructions to nurture one’s identity and take pride in ancestry.

It’s not all bad news for American Jews. The Canadian study actually provides some cause for encouragement since it shows that policy can make a difference. American Jewish leaders may not be able to replicate Canadian cultural attitudes and national traditions within their own communities but they can certainly draw lessons from the distinctive experiences of their northern neighbors. Finally, there is the contentious but unavoidable fact that intermarriage plays a critical role in determining whether Jewish communities will flourish into the future. This point may be repeated often but that does not make it any less true: A Jewish upbringing is the fount from which identity flows. New technologies (yes, even, JSwipe) may help foster more Jewish marriages in less-observant communities, but algorithms will never solve the fundamental question of how to build a Jewish communal life that endures—for those answers, perhaps it’s time that American Jews turned to the example set here in Canada.

Source: Why Canada’s Jews Are Better

Yazidi survivors of Isis sex slavery told to give up their children

A reminder that the victims of atrocities sometimes can in turn victimize others, and that a persecuted religion can also discriminate:

Yazidi women who survived Islamic State sex slavery have to choose between giving up the children born to them during captivity or expulsion from their ethnic and religious community.

The Yazidi Supreme Spiritual Council has ruled children of these abused and traumatised women cannot join the community, countermanding an order issued last week by council head Hazem Tahsin.

He had called for “accepting all survivors [of Islamic State rapes] and considering what they went through to have been against their will”. His position was in line with a 2015 edict issued by Yazidi spiritual leader, Baba Sheikh, who welcomed the women back but did not take a decision on their children.

Bana Sheikh’s omission enabled the council to reverse its chairman’s ruling by issuing a clarification stating that the decree “does not include children born of rape, but refers to children born of two Yazidi parents”.

The children of Islamic State fighters are to be excluded because Yazidis who marry or procreate outside their community are excommunicated. The mainly Kurdish-speaking Yazidis belong to a distinct ethnic grouping and practice a monotheistic faith with roots in ancient Mesopotamian religions, Judaism, Christianity and Islam.

Popular misconceptions about their beliefs have caused them to be branded “devil worshippers” and subjected to discrimination and abuse.

Source: Yazidi survivors of Isis sex slavery told to give up their children

German conference on Islamic veil sparks controversy

All depends on the range of speakers and views that are being expressed, along with how they are expressed:

Islamic veils and headscarves remain the subject of heated public debate in Germany. Some view them as part and parcel of religious freedom; others as a symbol of women’s oppression in Islam. The German court system has already taken up the issue of whether school teachers should be banned from wearing a partial headscarf or full veil — or any other openly religious symbols — in class. To complicate matters further, not all of Germany’s 16 states see eye-to-eye on the matter, which is gaining in visibility due to the country’s changing demographics.

Germany’s Muslim population, which has rapidly increased in recent years due to immigration from Muslim-majority countries, was estimated at between 4.4 and 4.7 million people or approximately 5.5% of the country’s total population in 2015, according to the Federal Statistical Office. The number is doubtless higher now, according to the agency, but updated official figures exist.

With these demographic changes come societal debates — one of which, that of the Islamic veil, has been a continual source of discussion. The latest veil controversy, which made headlines all across Germany, has occurred over a planned academic conference — something that even its organizer did not expect.

Academic accused of peddling ‘anti-Muslim sentiments’

Professor Susanne Schröter, who has been researching Islam in Europe at Frankfurt University since 2008, has planned a conference titled “The Islamic veil – Symbol of dignity or oppression?” for May 8. A small group of students has criticized the conference, accusing her of wanting to spread Islamophobic sentiment and calling for her resignation.

Zuher Jazmati, a member of the “Uni gegen antimuslimischen Rassismus” (“University against anti-Muslim racism”) initiative told DW: “We do not believe a value judgment ought to be made on whether or not someone wears a veil. Making such a judgment is annoying for and a burden on any woman wearing one.” Jazmati believes that such discussions even encourage violence against Muslim women.

He also opposes several of the invited conference speakers. Jazmati takes issue with the attendance of German journalist Alice Schwarzer, who publishes Emma, a feminist magazine. He also opposes Islam critic Necla Kelek, whom he accuses of having expressed highly contentious statements in the past and of perpetuating a racist discourse. “When we discuss this topic we should do so with women in attendance who wear a veil so they can speak for themselves,” Jazmati underlines.

‘Just a regular conference’

Schröter is adamant that the event will go ahead as planned. She told dpa press agency: “I assumed that this would be just a regular conference that would not stir controversy. After all, we have been discussing the Islamic veil for nearly 20 years now.” While she said the Islamic veil had indeed become a hotly debated topic, she underlined that the conference had been planned merely to contextualize the controversial “Contemporary Muslim Fashions” exhibition at Frankfurt’s Museum of Applied Arts. The professor noted that proponents of the veil, like theologian and Quranic expert Dina El-Omari, who herself wears the covering, have been also been invited to the conference.

Still, Schröter is known for her critical view of Islamic veils. In August last year while attending a conference of the nonprofit women’s rights organization Terre des Femmes, she reportedly stated that the covering impedes women’s freedom and is often “tied to a whole bundle of restrictions.”

In early April this year, she published an article in German daily Frankfurter Allgemeine Zeitung titled “What does God have against showing hair? Those who favor Islamic fashion should be aware of its repressive nature.”

Freedom of speech under threat?

Meanwhile, the German Association of University Professors and Lecturers (DHV) warned that freedom of speech was under threat at German universities. “Dissenting opinions must be respected and tolerated,” insisted DHV president Bernhard Kempen. Differences of opinion must be resolved through debate and not by boycotting, bashing, mobbing or violence, he stressed.

Birgitta Wolff, the president of Frankfurt University, has backed Schröter, stressing that it is part of her job as professor to organize academic conferences at which differing opinions are voiced.

German advertising has increasingly oriented itself toward the Muslim market segment, as shown in this gummy candy ad

Schröter says that universities should be about freedom of speech and a plurality of opinions: “Universities are a place for discussions, not a place where small lobby groups decide what can and cannot be said.” In an interview with German daily Die Welt, Schröter said critics have tried to “intimidate” and “defame” her, and that they were attacking the principle of free speech, adding that they were accusing her of “anti-Muslim racism” because they reject all criticism of Islam.

At present, it looks unlikely an amicable solution to the conference dispute will be found. Jazmati says that the list of invited speakers means neither he nor other members of his organization will attend the event, though he says he will look at conference excerpts released afterwards to see if the things his organization expected did happen. So far, there has been no direct communication between Schröter and the group Jazmati represents.

Source: German conference on Islamic veil sparks controversy

How biometric data-sharing with U.S. is barring Mexican workers from Canada

I wonder whether the background policy analysis predicted this collateral impact:

A new Canadian immigration biometric screening requirement is worsening a chronic labour shortage at Maritime seafood processing plants, just as the two lucrative fisheries in the Gulf of St. Lawrence are about to open.

CBC News has learned applications from 11 Mexican temporary foreign workers were rejected last month because biometric data indicated they did not disclose that they had been refused U.S. visas in the past.

Approvals for dozens more Mexican applicants have been delayed and a decision is pending.

Since the start of the year, applicants for the work permits from the Americas have been subject to automatic immigration information data-sharing between Canada and the United States.

According to rejection letters obtained by CBC News, the applicants were denied entry for “failure to be honest” on their Canadian application forms.

One person was rejected because they did not disclose they were refused a U.S. visa 13 years ago.

Using temporary foreign workers has become a critical part of operations at many Maritime seafood processing plants. They are needed to keep operations at capacity and guarantee jobs to those Canadians still willing to work in the plants.

Aquashell, a Wallace, N.S., shellfish processor, said it had 10 of 30 Mexican applicants rejected this year for failing to disclose, even though most had been approved in previous years.

“The refusals are linked to visa refusals to the U.S., [and] nothing to do with Canada,” CEO Frank deWaard said in a statement to CBC News.

The company had too few workers to process snow crab at its Lismore Seafoods plant last month and will close the facility if it doesn’t have temporary foreign workers.

Workers have ‘not caused any problems’

Seafood plant owners insist there is a job for any Canadian who wants one, but many have struggled to recruit local labour for the demanding work that only runs seasonally.

Aquashell predicts the loss of the Mexican workforce will lower production at its Wallace plant by up to 30 per cent this year.

“The Mexican workers have not caused any problems while here in Nova Scotia whatsoever,” said deWaard.

“Not as much as a driving infraction or anything. To the contrary, they have been accepted by the community and have been welcomed back every year.”

Aquashell has now cancelled orders due to the worker shortage and switched to products that take fewer employees to produce.

The company is still waiting to hear what will happen to the six individuals whose applications are pending.

New screening requirement

Victoria Co-op Fisheries in Cape Breton said it had one Mexican applicant rejected. Approval for others was delayed for several weeks as Canadian officials processed a new biometric requirement for those seeking entry to Canada on a work permit.

As of Dec. 31, 2018, nationals from countries in Asia, Asia Pacific and the Americas have given their fingerprints and photo when applying for a visitor visa, study or work permit, or for permanent residency.

That has triggered automatic “biographic and biometric” information data-sharing between Canada and the United States on third-country nationals.

Canada signed the agreement in 2012.

‘A real concern’ about Canada’s approach

Victoria Co-op general manager Osborne Burke considers the rejection and application processing delay a needless impediment, arguing the workers pose no threat to anyone.

He said this isn’t about securing Canadian borders, but Canadian sovereignty.

“I do have a real concern if Canada now is following a U.S. lead when the president of the U.S. has made it clear that basically he doesn’t want people from Mexico or anywhere else coming into the country,” said Burke.

“Why is Canadian immigration seemingly following U.S. refusals? I’d be very concerned that if somebody was refused a U.S. visa just on that basis alone that Canada would refuse them.”

What the feds have to say

Immigration, Refugees and Citizenship Canada offered no clarity when asked what happens to applicants who disclose a prior U.S. visa refusal.

“Having been refused a visa to another country, including the United States, would not result in the automatic refusal of a visa to enter Canada,” spokesperson Nancy Caron said in an email to CBC News.

“Immigration information obtained from the U.S. is one of many resources used by Canadian immigration officials to independently determine admissibility and eligibility of applicants, based on Canadian immigration law.”

The department said it’s too early to comment on the impact on processing times for nationals from countries in Asia, Asia Pacific and the Americas.

Biometrics became a requirement for applicants from Europe, the Middle East and Africa last August with no “concerning trends,” the department said.

…

MP defends government’s approach

In Nova Scotia, two of the shellfish plants affected by a rejection or delayed approval are in the Central Nova riding of Liberal MP Sean Fraser.

Fraser has provided letters of support to Aquashell in a “procedural fairness” appeal, noting some of the rejected applicants “have been living in our communities without incident for up to five years … are good employees and the community is comfortable having them.”

But Fraser defends the increased immigration screening brought in by the Trudeau government last year.

“The issue is that Canadians want to ensure that the immigration system is one of integrity and to have applicants who failed to disclose material information on their form raises red flags,” he said.

Fish plants ‘thrown under the bus’

The industry estimates that it will need an additional 600 workers a year in Atlantic Canada over the next decade to make up for vacancies, turnover and retirements.

Jerry Amirault of the Lobster Processors Association represents plants in the three Maritime provinces.

He said the visa issue should have nothing to do with the seafood sector.

“Is it Ottawa and Washington trying to come up with some grand scheme on something else and we get thrown under the bus?” asked Amirault.

He said the region’s seafood processors employ about 3,000 of the 90,000 temporary foreign workers who enter Canada each year.

The association is lobbying for a separate seasonal temporary foreign worker program that would allow government to tailor the entry requirements to the needs of the seafood industry.

“This is not streaming for the permanent residency program,” said Amirault. “It is temporary.”

Source: How biometric data-sharing with U.S. is barring Mexican workers from Canada