Eradicating Racism in Canada
Accommodating and integrating both ethnically and religiously diverse minority groups has been a challenging process for the Canadian government. Although Canada continues to accept an increasing amount of immigrants from several different countries, the process of accommodation has been difficult for several reasons. Firstly, the need to accommodate has meant greater tolerance for the specific beliefs, values, and practices of each minority group in both the public and private sphere. Secondly, the need to “integrate” has meant greater provision of job opportunities in the labor market for minorities and more chances to participate fully in political life. Thirdly, (and similar to the other countries such as the Netherlands, France and several Middle Eastern countries), there has been a persistent culture of racism (Vasta, 2007) in Canadian society. Historically, racists discourse can be traced backed to the late 1800s, when the government established an Indian residential school system to assimilate Aboriginal children into the mainstream Canadian society. Around the same time, the federal government also imposed the “anti-Chinese bill” (CCNC, 2008) which placed a head tax on all Chinese immigrants coming to Canada. Although Canada has not experienced any racial massacres or government sponsored apartheids (Sopinka, 2008), racists discourse still exists in practice. Therefore, the effective implementation of the (soon-to-be released) report by the Bouchard-Taylor Commission will ultimately depend on the elimination of institutional racism that presently exists in Canada.
What is institutional racism and the new racism?
In practice, institutional racism refers to a situation where individuals from a minority group are socially excluded (Vasta, 2007) because of their religious beliefs, practices or ethnic values. Such exclusion can take place in both the labor market and the education system. In the following section, I will highlight some incidents of institutional racism that have occurred in several Canadian universities and our labor market. Additionally, unlike the traditional form of racism (which discriminated people on the basis of their skin colour), the “new racism” focuses on the discrimination of individuals based on their immutable differences (Vasta, 2007) such as their religion, ethnicity or culture.
Where does it exist in Canada?
At Canadian universities, racism has become “a hot potato issue”(Engler, 2004) especially among African American and Indian students. At McGill University in 2004, the Management Department was blamed for being culturally insensitive after hosting a carnival where individuals dressed up as Indians and Rastafarians. Both the First Peoples House and the African Student Association (at McGill) were angered because the Management department assumed it was okay to use feathered headgear and fake dreadlocks (i.e. feathers and mops) to represent two ethnically diverse minority groups. Although it was only a costume carnival, there have been more direct racist’s incidents on some university campuses. For instance, in January 2008, at York University several individuals wrote racists graffiti across the door of the Black Student Alliance.
In terms of the “new racism,” it appears that the Muslim community has been a prime target in the Canadian school system. For example, in 2003, a Muslim girl was expelled from a private school in Montreal for wearing a headscarf (Kuan, 2007). More recently in Manitoba, another Muslim girl was removed from a Judo tournament (Kuan, 2007) after refusing to take off her headscarf. The fact that such incidents have occurred more than once, suggest that racism is not an isolated activity in Canada.
In terms of the workplace, Muslim woman have also been subject to racists practices by their employers. In February 2007, a Muslim woman filed a complaint to the Canadian Human Rights Commission after she was suspended for violating her workplace dress code. The Muslim woman decided to make a skirt to wear to work because she believed the uniform pants were not modest enough. However, her employer, Canada Air Transport Security Authority suspended her for “wearing a skirt that was too long” (Kuan, 2007).
Aside from the Muslim community, other minorities have been targeted by the Canadian government for their cultural wear (or clothing). In February 2008, a Sikh man received a $110 ticket for wearing a turban instead of a motorcycle helmet. Although the issue of safety is involved, the Canadian Human Rights Commission maintains that forcing someone to wear such action infringes on the human dignity of this individual (Mitchell, 2008). Aside from the actions taken by the government, Sikhs have also been subject to racist practices outside formal institutions. For instance, in 2004, a Sikh man (wearing a turban) was refused entry into a Calgary night club because the owners “wanted to maintain a certain image” (Times of India, 2008).
In light of the discriminatory practices faced by several minorities in Canada, The Bouchard-Taylor Commission has been created to make recommendations on how to better to accommodate religious immigrants and ethnic minorities (Heinrich, 2007). The state-run commission is set to release its report in late May. However, in 2007, they released a consultation document which outlined their framework for reasonable accommodation. Additionally, aside from achieving reasonable accommodation, both Bouchard and Taylor have publicly stated that the commission is trying “to avoid what happened in France”(Heinrich, 2007), where minorities have either been marginalized or rejection and are forced to live ghettos. Unfortunately, looking at the consultation document, it appears that the commission has adopted a framework that falls short of both of these mandates. Firstly, at the beginning of the consultation document, the Commission points out that it will not be addressing either the legal or political status of the aboriginal community within its framework. Such an exclusion seems untenable, since the aboriginal community has been in Canada longer than most (if not all) other ethnic groups, and therefore should be given equal consideration in the debate. Secondly, in terms of “problem identification,” the Commission focuses on four broad topic areas including socio-cultural integration, immigrations, secularism and Quebec identity. Since there are several focus areas, it is not clear exactly where (i.e. in what area) they are planning to avoid the situation that happened in France. Moreover, by focusing on integration and harmonization practices, rather than racism, their framework fails to address why cultural discrimination still exists in public and private institutions. Consequently, a group of activists in Montreal recently released a community driven report (called Accommodate This!) because they feel the state run commission (The Bouchard Taylor Commission) does not address real issues including poverty, racism and criminalization of immigrants in Quebec (Christoff, 2008)
In order to effectively accommodate minority groups in Canada, the racists practices in both our public and private institutions must first be eradicated. In terms of the educational system, universities should increase the number of courses that focus on non-white cultures (Engler, 2004) and civilizations, so that Canadians can become more aware or knowledgeable about cultures they tend to discriminate against. Moreover, a conscious effort should be made to fund non-western studies which are presently under-funded (Engler, 2004) at certain Canadian universities. Addressing racism in the socio-economic domain is important for two reasons. Firstly, because minorities groups need to be ensured better access to job opportunities, so they can earn a decent living to support their families in Canada or in their own country. Secondly, racism must be addressed to protect our economy. According to Nova Scotia Labour Minister Jean-Pierre Blackburn, systematic racism is threatening Canada's economic prosperity (Vaidyanath, 2008) because immigrants are unable to achieve their full potential in Canada’s labor market. Although racism in Canada’s labor market is considered to be a “polite racism,” the reality is that minority groups are still subject to the whims and fancies of their employers (Vaidyanath, 2008).
Therefore, eradicating the underlying racism that exists in our “multicultural society” should be the main focus of the Bouchard Commission report rather than accommodation or integration of the various religious and ethnic minorities. Although we have crossed the first hurdle by acknowledging that racism does exists, we still need to take steps to ensure that individuals are guaranteed the right to fair and equal opportunities in both the labor market and educational system, regardless of their skin color, ethnicity or religion. Ultimately, such measures must be taken so that minorities can actually achieve the better quality of life they envisioned when they came to this country of so-called opportunity and cultural diversity.
Sources:
Ellie Vasta,* "*From ethnic minorities to ethnic majority policies:Multiculturalism and the shift to assimilation in the Netherlands." *Ethnicand Racial Studies 30,* no.5 (2007):713 -740
Engler, Yves., Mugyenyi, Bianca. “Racism in Canada.” 2004.
http://www.zmag.org/content/showarticle.cfm?ItemID=4994
Christoff, Stefan. “Protestors say Accommodate This!” 20 March 2008. http://www.hour.ca/news/news.aspx?iIDArticle=14217
Hienrich, Jeff. “Bouchard, Taylor Spell out goals.” Oct 2007. http://www.canada.com/montrealgazette/news/story.html?id=143a5320-3f23-4c49-8822-d3afce551f55&k=7882
Vaidyanath, Sharda.“Racism Hurting Economy, Says Minister.” 2008.
http://en.epochtimes.com/news/8-4-4/68565.html
Chinese Canadian National Council (CCNC). Chinese Head Tax and Exclusion Act. 2008. http://www.ccnc.ca/redress/history.html
Toronto Conference. “Historical Time-line: Racism in Canada.” 1999. http://www.torontoconference.ca/Social%20Justice%20Pages/racial%20justice/historical.pdf
Kuan, Irene. “Canadian Muslim Woman files complaint over dress code.” 2007. http://in.reuters.com/article/lifestyleMolt/idINN2061142120071120
Mitchell, Bob. Watchdog backs Motorcyclists in turban battle. 2008. http://www.thestar.com/News/Ontario/article/303897
Club fined for refusing entry to Sikh. 2008. http://timesofindia.indiatimes.com/Club_fined_for_refusing_entry_to_Sikh/articleshow/2885909.cms
Sopinka, Heidi. “Modern Intolerance: Bigoted hate acts on university campuses: systemic, isolated or reflective of the city at large?” 2008. http://www.theglobeandmail.com/servlet/story/RTGAM.20080321.wrace-sopinka0322/BNStory/lifeMain/home/
Quebec Government. “Accomodation and Differences: Seeking Common Ground: Quebecers Speak Out.” Consulatation Document. 2007. http://www.accommodements.qc.ca/documentation/document-consultation-en.html
Subscribe to:
Post Comments (Atom)
3 comments:
I thought this blog entry was very well written, and I just had some thoughts.
Where does racism exist in Canada was an interesting question, I'm tempted to reply "Where people exist, racism exists" - the temptation to judge the other in an uncharitable manner is frequent, and it is probably through education and learning that we gain enough sense of self awareness to realize we don't necessarily need to judge the other negatively in order to highlight our positive attributes. There is a fundamental, underlying insecurity in the idea of racism. While eradicating underlying racism in our society should be a focus, I'm at a loss as to how one goes about this – there is no short term solution, and it seems a process of education, provision of equal opportunities through laws enforcing tolerance and cultural accommodation is necessary. Perhaps the report will indicate specifics pertaining to this area. Rather than nurturing a culture of fear and “moral panic” to the other and their practice of perceived “backward religions”, there should be open dialogue and direct confrontation with the issues between the parties involved. Utilizing the print media seems to be a good venue to go through in educating the public as well. While I recognise that cultural diversity makes a country rich and every offering culture is providing a depth of character and dimension to its people, it is important that multiculturalism is not confused with isolating cultures and a ghetto-isation of cultures, as has been the public practice in the past. Part of the Canadian sense of unity and identity is the militant insistence towards political correctness, tolerance, sometimes at the cost of freedom of speech and expression. Michael Ignatieff perhaps articulated our sense the best: “The great achievement of Canada, and I think we’re already there, is that in Canada you’re free to choose your belonging.” (Barbara Kay - http://network.nationalpost.com/np/blogs/fullcomment/archive/2008/04/08/barbara-kay-multiculturalism-was-canada-s-biggest-mistake.aspx) -You don't have to belong, if you don't feel you belong. And you can change your feelings whenever things become difficult. For instance, if you disagree with the government, the schools, the public institutions. There is really no sense of stability in this identity, as it can change according to one's sentimentality and emotions, which can honestly change at any time. One thing on the solution of eradicating racism is for certain: change, not elimination of responsibility for the causes, is the necessary attitude to this problem. One cannot disassociate with what one disagrees with if one is hoping to create lasting change. Confronting the problem is vastly more successful than avoidance/denial.
Some afterthoughts to the blog entry named: “Eradicating Racism in Canadian Institutions.” The title alone speaks volumes to the unrealistic assertion that racism could just, poof, vaporize. Moreover, why not contend that toggling between both extremes (striking a balance) would be more coherent, and a feasible realistic goal to achieve. This is in order to subdue the atrocities of racist acts to at least a lesser, more manageable degree. After all, it isn’t in our palate to operate like machines that can be programmed to just erase a particular characteristic or behavior, especially one that is such an intrinsic human tendency. It’s just one of those unfortunate behaviors that escaped from Pandora’s box, so to speak, that we all have remnants of, even if dormant in some more than others. Just tapping into it can ignite and enhance racist behaviors with little effort. To apply this more broadly, our own characteristics by human nature are somewhat potentially congruent with, and parallel to, the natural tendencies and behaviors that are animalistic, even barbaric. An important distinguishing aspect is that humans have the like mind and capacity to tame their ravaging animalistic behaviors. Whence, situating racist behaviors through this lens alludes to the strong possibility for racism to occur.
Another force in furtherance of racism, is in the mere operation of society itself. That is, the hallmark of the society we live in hinges on inequality, racism and other social disorders, yet publicly uses them to campaign against them. This in itself can worsen racism even more. Thus, setting up a mandate to eradicate racism sets us up for disaster, and discouragement. It can also backfire by propelling such a phenomenon worse. To prevent the risk of this happening, it is prudent to analyze the dynamics of racism.
The Origins:
Radical theorists agree that industrialization stimulated urban growth, but capitalism in its formative years, was the source of industrialization. Urbanization is closely connected to the distribution of capital and the nature of class struggle. As such, the cultivation of the State was the impetus for national policy to transform the urban police into well-organized institution to use as a tool, an enforcement apparatus, to protect the interests of the powerful elite against those that threaten them—the working class—during a period of economic transformation and intense class struggle. As capitalism ignites conflicts between the classes increase, (they inevitably will because capitalism creates class conflict), racial prejudices are almost obliged to flourish. The elites, in turn, take advantage of their power over the market and economy to criminalize leisure activities of the poor and working class, who are seen as threats to their social order, to preserve capitalism. This accentuates divisions between people further entrenching the racist phenomenon. As a result, relationships became more fragmented with the progress of capitalism. Elites gained the means to use their power in furtherance rather than elimination of economic inequality. Furthermore, to gain public compliance, politically crafted media coverage targeted the fears of the white middle and upper classes saying that minorities, and their connection with crime that endangers the public order, were moving into suburbs from the cities. These somewhat manufactured fears created an acceptance by the public, and legitimized the need to take any measures necessary to eradicate racial minorities, which in itself perpetuates racism! In a society that breeds racial tendencies, how would racial tendencies be eradicated? Perhaps, it could, at least be controlled to a more manageable level in order to suppress it to a reasonable degree. Consequently, it is plausible to suggest that racism is embedded in the very matrix of all societies, at one degree or another. We are taught to groom ourselves, and to be compliant to the social norms of our society. To ensure this is strictly adhered to, rules and regulations, laws and legislations, are codified with the threats of appropriate sanctions to be executed upon breech. Institutions are also in place to further assist in this direction.
This is a testament to Vasta’s account of Canada today being an intolerant society, surrounded by such rhetoric such as ambiguous terms like “multiculturism.” As a result, the objective should be to reasonably control and subdue racism, with the acknowledgement of its innate existence in the very fabric of all societies, however without attesting to merely give up, and allow racial predilections to flourish. This synopsis, of coarse, is only a topical analysis on the so called attempt to ‘eradicate racism’. No doubt, there is so much more to say.
Sources:
Ellie Vasta,* "*From ethnic minorities to ethnic majority policies:Multiculturalism and the shift to assimilation in the Netherlands." *Ethnicand Racial Studies 30,* no.5 (2007):713 -740
Racism manifests differently in different societies depending on the particular power dynamics and social relations of domination and subordination that are unique to the history of a given society. An understanding of Canadian racism is rooted in Canada’s colonial history. The blogger seems to suggest that Canadian Institutional racism began in the 1800’s, with the government-sanctioned assimilation policies such as compulsory residential schools for aboriginal children. I would argue that Canadian Institutional racism is rooted in the pre-confederate onset of European colonialism of the region, in the late 1400’s (Case 2002). Although Canada was not an official federation at this time, the widespread genocide of Aboriginal peoples and the occupation of native territory was legally sanctioned (and thus institutionalized) by European monarchs who had jurisdiction over the land. The racist ideology underlying this overt dehumanization and subordination of aboriginal peoples is the very foundation upon which the Canadian State was founded (Ibid). The first act of institutional racism on the part of a federal government of Canada would, thus, be the very act of confederation itself (Ibid).
With that said, I support the main blogger’s conviction that eradication of institutional racism should be a priority but I question the efficiency of the Bouchard-Taylor Commission to be able to address such a massive issue. I do believe such an effort requires a national effort, at the very least, to make true headway.
The main blogger wrote: “In order to effectively accommodate minority groups in Canada, the racist practices in both our public and private institutions must first be eradicated. In terms of the educational system, universities should increase the number of courses that focus on non-white cultures and civilizations”
I do agree that the educational system is one of the most important and influential institutions and that a more inclusive curriculum would lead to a more inclusive society. The current education system is implicated in our society’s current structures of domination and subordination. The Eurocentric domination of educational curriculum is both a cause and effect of institutional racism. I must critique, however, the main blogger’s suggestion that increased courses in “non-white” cultural studies will effectively erode racist thinking. I believe this is insufficient and will only perpetuate the façade of multiculturalism that we are trying to abolish. Having different courses pertaining to different cultural groups separates these cultures and overemphasizes their differences. Such an approach treats cultures as clearly delineated wholes when, in realty, they are dynamic and contestable (Benhabib 2002). What is Western culture? The West has always been in the East and the East has always been in the West (Ibid). There is no such thing as “European history” relevant to Europeans or “African history” relevant to Africans –there is one world history, which needs to include the interlocking histories and diversified knowledges of a shared human heritage. Difference should be acknowledged as diversity fuels growth, but difference should not be overemphasized as this perpetuates “othering” and “exoticization”. The current problem with the educational system lies with the fact that one cultural perspective dominates the curriculum, to the exclusion and subordination of all other cultures. I argue that the solution does not lie with multiple one-sided approaches, but instead diversified, anti-oppressive, inclusive curriculum which addresses the interlocking histories and contributions of all peoples.
WORKS CITED:
Benhabib, Seyla. The Claims of Culture: Equality and Diversity in the Global Era. Princeton: Princeton University Press, 2002
Case, Frederick Ivor. Racism & National Consciousness. Toronto: Other Eye Publications, 2002
Post a Comment