Category: culture

3 The ongoing battle for cultural accommodation loses two skirmishes

February 17, 2011
by Crommunist
· blog · Canada · cultural tolerance · culture · law · politics · racism · secularism

Regular readers may recall last month’s discussion over the kirpan, a piece of Sikh religious iconography that has been the subject of recent debate in the Quebec legislature:

While it would be a complete failure on our part to refuse to recognize the impact on the Sikh community (as a manifestation of privilege) of such a ban, we also must respect the fact that Canada is a secular nation, meaning that religious symbols are not to be given any kind of legal standing.

Finding equally compelling arguments on both sides of the issue, I was forced to swallow the bitter pill of compromise and suggest that a reasonable accommodation would be to allow kirpans that could not be used as weapons – either because they were locked or because they were too small (some are worn like lockets around the neck and are less than an inch long). I dislike advocating compromise, because it is usually a sign that both sides have given up trying to convince the other and are trying to get out of the room in time for lunch. In this case, I found myself stuck between two secular principles and unable to arbitrarily pick a side.

It seems that the Quebec legislature suffers from no such quandary:

Quebec’s governing Liberals voted in favour of an opposition motion to ban ceremonial daggers from the provincial legislature. The Parti Québécois tabled its motion Wednesday — requesting the government prevent Sikhs from carrying their ceremonial daggers into the national assembly building — and the legislature voted unanimously in favour.

The Opposition PQ was more strident and applauded the building’s security details, while stressing the party’s view that multiculturalism is a Canadian but not a Quebec value. PQ MNA Louise Beaudoin urged Sikhs to make a “little bit of an effort” and demanded the Liberal government clarify its position on religious objects in the legislature.

It’s nice to see that despite our differences, lawmakers can all agree that there is no room for accommodation of any of those weird foreign practices. Certainly no middle ground to be found between respecting individual freedoms and the secular nature of the state – that would be ridiculous.

Sikhs, predictably, are unhappy with the ruling:

The World Sikh Organization of Canada is disappointed with the Quebec national assembly’s decision to ban Sikhs from wearing a kirpan in the legislature. Arguing that multiculturalism is under threat, Canadian Sikhs pointed out that the Supreme Court of Canada decided in 2006 that the ceremonial dagger, traditionally worn underneath the clothing, is an article of faith — not a weapon.

While I sympathize with their feelings on this issue, I can’t help but roll my eyes whenever someone tries to claim that the kirpan isn’t a weapon. It is true that the religious dictates requiring Sikhs to wear kirpans do not require them to be viable as weapons, but to say that the kirpan isn’t designed with that purpose in mind is willful ignorance masquerading as tolerance. The question is whether or not the religious belief surrounding the weapon allows it to be exempted, under the assumption that nobody will ever use it for violence. That would be a stupid decision made for a stupid reason.

There have been accusations of racism/xenophobia that accompany this decision, and for the most part I tend to agree. There have been exactly zero incidents of someone being attacked in the Quebec legislature by a kirpan, so passing a law that bans them isn’t motivated by self-preservation so much as the wish to make a statement that people who look and behave different must fall in line. Again, I think a reasonable accommodation could have been made here, and failing to pursue that (with a unanimous decision it’s hard to argue otherwise) is strongly suggestive to me of a pervasive attitude that precludes the idea of accommodation.

This issue of religious behaviour functioning in secular society may become the defining issue of our discourse in the next little while. With the Supreme Court wrangling over the constitutionality of bans on polygamy, the Ontario provincial court grappling with veils on testifying witnesses, and now the kirpan issue, can we throw one more log on the fire?

Immigration Minister Jason Kenney says a private members bill that would force people to show their faces when they vote is “reasonable.” A Quebec Conservative backbencher, Steven Blaney, rekindled the debate over veiled voters on Friday with the tabling of a bill that critics decry as an attempt to divide the electorate.

It is tempting to try and weigh the merits of this kind of issue and try to figure out if it is indeed reasonable. I would argue that asking someone to identify themselves in order to vote is very reasonable, and if that cannot be done by means of facial identification and there is no other alternative, requiring someone to show their face is perfectly fine. However, such a view of this issue ignores the real purpose – this is simply an attempt to find wedge issues in anticipation of an upcoming election. Unless there is a suspicion that voter fraud is happening at such a level that national-level legislation needs to be enacted, then this is simply an argument for argument’s sake. It’s a typical tactic of the Harper government that is about as transparent as it is utterly meaningless.

However, there is a larger point to be gleaned in all of this. Canada has to decide how it wants to define itself – as a rigidly secular nation where immigrants have to learn to adopt our customs, or as a place where accommodations are made as often as possible to ensure that everyone feels welcome. Both of these approaches have their merits, but I’m more optimistic about the second one working out as a long-term strategy.

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6 Another case study of cultural tolerance

January 27, 2011
by Crommunist
· blog · Canada · cultural tolerance · law · news · politics · racism · religion

This morning I explored the stupid side of one of my pet topics, the idea of cultural tolerance. Basically, the argument goes that since we have a variety of cultures all calling this great country of ours “home”, we are called to make reasonable accommodations for different cultural practices. The important word in that last sentence is reasonable. Moving the location of a health care facility because some people are scared little babies about death is not a reasonable accommodation. To the contrary – it flies in the face of reason.

However, this case perhaps bears a bit less contempt and a bit more thoughtful reflection:

An emotionally charged debate over multiculturalism that has raged in Quebec in recent years has landed on the national stage and it centres on a ceremonial dagger worn by Sikhs. MPs face a demand to ban the kirpan, which is worn at all times by at least one Ontario MP. The discussion is being spurred by the Bloc Québécois, which promised Wednesday to take up the issue with the House of Commons’ all-party decision-making body.

Setting aside the obvious fact that this a political move that is motivated primarily by the cultural equivalent of racism (when’s the last time someone in the legislature was attacked with a kirpan?), there are actually two perfectly reasonable arguments on both sides of this issue.

Against the measure: A reasonable accommodation can be made to allow MPs to wear religious items without interfering with the good order and work of the parliament

As I noted above, there have never been any attacks within parliament by a kirpan (or any other weapon). Banning people from wearing a kirpan is not a reaction to an incident of violence, nor is it a pre-emptive attempt to fight a trend of imminent violence. It is simply making an arbitrary rule that has the effect of saying that certain people are not welcome to run for office. For Sikhs who take their religion seriously, the kirpan is a mandatory accoutrement that must be worn at all times. It has the same religious force of compulsion as the burqua or similar head-coverings for conservative Jews.

Given that there is a compelling reason (at the individual level) for wearing a kirpan, and very little is accomplished by banning it (aside from broadcasting xenophobia), a strong case can be made that the measure should not be adopted.

For the measure: The accommodation to allow people to bring a weapon into the legislature is not reasonable

I’ve made this exact argument before (way in the distant past, likely before any of you now reading the blog were around):

In my mind, allowing anyone to carry a weapon of any kind is not a good idea. I don’t care how symbolic or ceremonial it it supposed to be. If my religious convictions require me to carry a rifle in my hands because Jesus could arrive at any moment and I have to help him fight off Satan’s zombie hordes, common sense (and the law) would dictate that the danger I pose to society in general outweighs my religious autonomy. Such is the case here.

The kirpan is not worn to commemorate a battle or to symbolize some kind of pillar of Sikh faith. It is explicitly a defensive weapon that is worn by Sikhs in case they have to prevent some act of evil from taking place. The same argument could be made for a non-religious knife, or a gun, or any other type of weapon. Given that we do not permit MPs (or anyone) to take a weapon into a government building unless they are a member of the security staff, making a special concession for this weapon because it is wrapped up in religious superstition is not a reasonable accommodation, despite whatever nonsense Michael Ignatieff says:

“The kirpan is not a weapon,” Ignatieff told reporters in Montreal. “It’s a religious symbol and we have to respect it.” When asked about the issue Thursday, Ignatieff said that it should be treated as a question of religious freedom rather than simply a security matter.

We have to respect it? With all due respect to your position, Mr. Ignatieff, we don’t have to respect religious symbols. We have to respect a person’s right to believe in their particular religious symbol, but we are under no consequent obligation to respect the symbol ourselves. Considering that the symbol itself, when divorced from its symbolism, is in fact a knife, it is entirely reasonable to ask why it should be allowed inside the legislature (or anywhere else, for that matter).

While I hate compromise (I really do… it usually means that both sides are giving up), I think one is appropriate in this case. While it would be a complete failure on our part to refuse to recognize the impact on the Sikh community (as a manifestation of privilege) of such a ban, we also must respect the fact that Canada is a secular nation, meaning that religious symbols are not to be given any kind of legal standing. The problem with the kirpan is not the kirpan itself – it is its potential to be used as a weapon. Kirpans can be purchased with locks, or made such that they cannot be drawn from their sheath. Passing a resolution that allows the kirpan to be worn but stripping it of its function as a knife is entirely possible, and involves a reasonable accommodation from both sides.

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P.S. Interestingly, as I was writing this piece, I found myself saying “this is absolutely my position” for both sides of the argument. I’m always interested to hear your opinions (even in those cases when I don’t post a reply), but I am particularly curious to know if you were swayed one way or the other on this issue.

6 “Cultural Sensitivity” meets clear stupidity

January 27, 2011
by Crommunist
· blog · Canada · crapitalism · cultural tolerance · forces of stupid · health

It’s been a while since I talked about one of my first pet topics, the burqa bans going on in various places in the world. The point I laboured to make in those early articles was that there may be some specific circumstances under which it is better for society to brook some contravention of its rules in the name of being tolerant of practices imported from other cultures. This is particularly true of Canada, with its wide variety of cultural groups. If we want Canada to remain a place where groups from all over the world can feel at home, then we have to occasionally put aside our discomfiture toward “the other”.

But other times, “the other” is stupid and there needn’t be any accommodation:

Plans for a hospice on the University of British Columbia campus have been put on hold after some neighbourhood residents said the proposed facility offended their cultural sensitivities around death and dying.

“It is all about cultural sensitivity,” said Ms. Fan, a Chinese-born immigrant who lives in a high-rise near the proposed hospice site. “We came here as new immigrants with our own belief system. And in our beliefs, it is impossible for us to have dying people in our backyard.”

The main gist of this argument is that many Chinese-born immigrants share a cultural taboo about death, feeling that it brings bad luck and will spoil marriages and businesses and all sorts of other pursuits. Building a hospice in a neighbourhood with many immigrants from this area lacks cultural sensitivity for such beliefs.

My response: fuck your superstition.

This proposed building is on the campus of the University of British Columbia. UBC has a right to build whatever legal structure they like on their grounds. UBC also has a hospital on its grounds. News flash: people die in hospitals every day. People also die in car accidents, stabbings, from heart attacks… the list goes on ad infinitum. Death is a part of life – in fact, death is the thing that makes life precious. If your beliefs are in conflict with biological fact, it is not the responsibility of the rest of the world to move in line with your beliefs; it’s your responsibility to figure out a way to deal with it.

I feel passionately about this issue, as someone who works in cancer research. The majority of people who pursue hospice care suffer from terminal cancer. At the end of the course of this disease, patients are often in near-constant pain that gets limited (or no) relief through the use of drugs and radiation. The idea behind hospice care is to allow the dying person to maintain a bit of dignity and comfort. It is the sign of a compassionate and caring people when the sick and dying are cared for. Adequate hospice care means that people are not languishing in long-term care facilities, at home, or worst of all in a hospital, unable to access sufficient relief from their symptoms as their bodies shut down.

A very good friend of mine worked in a hospice on a co-op term. She would be able to speak much more eloquently and passionately than I can about what a great job hospice care does of improving the quality of life of people who are lucky enough to have the opportunity to die there. I say ‘lucky’ in full awareness of the fact that it’s not exactly ‘lucky’ to get cancer, but since there are far fewer spaces than there is demand for those spaces, getting in is indeed a stroke of luck.

I hope nobody would accuse me of being a person who is not sensitive to the fact that not everyone sees the world the same way. I am aware that different groups have different ideas about life, and that some issues hit people more viscerally than others. However, in this case we’re talking about conflating superstition with the real suffering of real people. The proximity of death has zero effect on whether or not your business is lucky – the flourishing funeral home business is perhaps a counter-example. People who work in hospitals around dying people can maintain happy relationships, and in some cases the death of a close family member can bring people closer together. To suggest that dying people should put relief of their suffering on hold because you’re afraid of the dark is the height of childish arrogance.

We should make our decisions based on what is real, not what spares the delicate feelings of stupid people.

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3 Revisionist classics, part 2

January 12, 2011
by Crommunist
· blog · critical thinking · culture · race · racism

I’m somewhat surprised that nobody else brought this to my attention, since it’s right within my wheelhouse:

A new edition of Mark Twain’s Adventures of Huckleberry Finn is causing controversy because of the removal of a racially offensive word. Twain scholar Alan Gribben says the use of the word “nigger” had prompted many US schools to stop teaching the classic. In his edition, Professor Gribben replaces the word with “slave” and also changes “injun” to “Indian”.

Come on, guys! What’s the point of having a loyal fan base if I have to get my own latté? You guys don’t remember when this exact issue came up in July with To Kill a Mockingbird? How about one of the first stories I cut my teeth on, when someone was trying to censor one of the Tintin books? Am I so easily forgotten?

Well have no fear, because this story has crossed my radar. An book publisher, under the advisement Auburn English professor Alan Gribben, is producing a new ‘sanitized’ version of Mark Twain’s classic novel. This particular book has long been a lightning rod for controversy because of the explicitly racist language contained therein, leading it to be banned from many schools.

One thing needs to be made clear off the bat: this is not censorship. Many people are prematurely crying ‘foul’, accusing the political correctness police of once again sacrificing art in the name of sensitive feelings. Of course, the ironies abound when we look at the kinds of people who oppose political correctness, and what kinds of things they are happy to censor. The book is in the public domain, which means the original language is still available to everyone. This is one publisher printing one version of one book with a handful of words changed. Anyone trying to turn this into a fight over free speech or changing historical documents is suiting up for the wrong battle.

That being said, there is a real fight here, and it’s worth exploring. Professor Gribben is a man who is deeply concerned about the fact that children aren’t being taught this classic of American literature because of a few words. There is much much more to the story of Huckleberry Finn than the two characters of Nigger Jim and Injun Joe. The book holds a mirror up to the attitudes of the times and forces the reader to confront the ugly truth about that period in American history. To refuse to teach the book in its entirety because people are squeamish about a few words is a completely flawed and illiberal approach to education. We can’t gloss over the rough parts of our past simply because we wish it had never happened. Teaching the book to children gives them an important contextual link to a point in human history where a great injustice was being practiced, unquestioned by mainstream society.

The other side of this argument is equally valid, though. Surely, by the same tokens described above, isn’t that exactly what Professor Gribben is doing by removing certain words from the work? Mark Twain was not a sloppy writer when it came to choosing his words. He didn’t put the words ‘nigger’ and ‘injun’ in this book out of either laziness or for some sort of perverse amusement; the words are specifically chosen to evoke an emotional reaction within the reader. By hitting readers with these words repeatedly (‘nigger’ apparently appears 219 times in the book), Twain allows the lexicon of the time to wash over them, forcing them to confront the constant, interminable racist attitudes that were the norm at the time. Once removed, these words lose their entire meaning. It then becomes like a ballet without music – missing an important and crucial element of the art.

In the tradition of George Orwell, I think that words are much more than placeholders for ideas. The proper combination of words arranged in a certain way, much like a properly-measured and compiled recipe, makes the finished product so much more than simply the sum of the constituent parts. Disturbing either the order or the content will forever change the outcome. In the case of this book, changing these words robs the work of an important tool in its arsenal. So much more than simply a story about a delinquent child and his rag-tag band of misfits, Huckleberry Finn is a work of art that uses a variety of devices to persuade the reader, essentially forcing them to confront the ugly truth about the history of North American racism.

The question we must resolve for ourselves is whether or not the same lesson can be imparted through the work with these words removed. After all, Professor Gribben’s intent is to encourage more children to read the book and learn from it – can they still learn the lesson without the full context? As I’ve said before, when we remove the word nigger from its historical context we simply lose any perspective of what it means, making us far less reluctant to use it. I strongly disagree with Professor Gribben’s decision, since it will likely only accomplish the opposite of its intent. History needs to be taught unvarnished, and art should not be customized to fit the times.

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12 Canadian Native communities face a new kind of challenge

January 5, 2011
by Crommunist
· blog · Canada · conservativism · culture · First Nations · good news · politics · race · racism

There was once a time when I called myself a libertarian. After all, I believe that people should be allowed to do what they like, as long as it hurts nobody besides themselves (Scary Fundamentalist is going to poke me for this statement, too). I think that innovation happens when people are allowed to address challenges in whatever creative ways, rather than when they are forced to abide by a strict set of rules. I think that the more free a society is, the better off its citizens are. However, these are principles that have caveats: external regulation is necessary to prevent exploitation and fraud; liberty is not absolute, particularly when one person’s liberty infringes on another’s; it is sometimes justifiable to curtail the actions of a few to benefit the many in the long term. As such, I am not well-described by the term libertarian, and unlike CLS, I am not attached enough to the term to try and reclaim it.

However, the ghosts of my long-dead love affair with Ayn Rand were momentarily stirred when I read this story:

[Brian] Smith had made headlines for leading a grassroots uprising against the elected leaders of the Glooscap First Nation, after learning that his chief and councillors were each collecting more than $200,000 in salary and other payments — for running a community of 87 people. He organized a petition demanding a community meeting, where Glooscap leaders were made to account for their extraordinary pay and promise more transparency in the future.

“You’re changing the way things are done,” said one email to Smith from an Ojibway supporter in Central Canada, whose sentiments were typical of the messages Smith received after the Glooscap details broke. “I’m really, really, really happy you are standing firm on this and giving voice to us First Nations people who want better governance. I’m (also) proud that change is going to come from the community level, and from a First Nation person.”

It is a well-understood fact in sociology circles that if you want to engender lasting and meaningful change in a community, the solutions must come from the community itself. As well-intentioned as outside help might be, it stands the risk of being resented or worse, mischaracterizing the problem and failing to take salient details into account. Friends of mine went on a humanitarian aid trip to Attawapiskat First Nation in Northern Ontario a few years ago, to conduct what is known as a Needs Assessment – determining what problems face a community and what resources are needed to address them through dialogue with members of the community. The community expressed a strong desire to have public health education and resources made available. When the team pointed out that there was a federal building staffed with 2 public health nurses and the resources they had asked for, the community pointed out that it was “the government’s building”. Branded as it was with the federal logo and built without consultation from the community leaders, members of the public distrusted the service and assumed it was for the government’s use.

It has been a common practice to see a problem and swoop in to try and solve it. However, as anyone who has been on the receiving end of such an effort knows, this approach is rarely helpful. What is needed is direction from within the community, which fosters a sense of ownership and responsibility for solving the issues. To make it fully effective, such an effort should be supported by resource allocation (from the government or the NGO or whatever external parter is present), but their use must be determined by those stakeholders who use the service, not by those providing it. It seems perverse and exclusionary, but it is the only way to sufficiently address the problem.

With issues of good governance, it seems that members of First Nations communities are realizing this for themselves:

“I don’t have any desire for the federal government to come in and solve our problems,” says Cherie Francis, another Glooscap member angered by what her chief and councillors were being paid. “We elected these people. At some point, we have to step up in our own community and be responsible for our own actions, and our own leaders.”

…

“I’m glad Indian Affairs is staying out of this,” says Smith, who works as director of operations for the Vancouver-based National Centre for First Nations Governance, an independent group that promotes good leadership in native communities. “In the past, Indian Affairs would have jumped right in. That has changed in recent years. I think the message First Nations people are giving to the federal government is, at the end of the day we want to be more responsible for ourselves. And sometimes you’ve got to learn the hard way what is the right and wrong way of doing things.”

Ronald Reagan lampooned this (perhaps) well-intentioned bungling and over-reaching with his immortal line about the nine scariest words you’ll ever hear: “I’m from the government and I’m here to help”. Of course, as with most conservative calling cards, this drastically over-simplifies the issue. There is absolutely a way for government to help, and sometimes it is necessary for it to do so. However, when it overasserts its role and tries to solve the problem rather than making available the resources required for an organic solution, problems inevitably arise. The opposite approach, a sort of laissez-faire approach where government sits back, does nothing, and waits for problems to solve themselves, does nothing other than allowing the current conditions to continue unabated. A deft touch is required – one that is sensitive to the contemporary and historical forces at work in the situation and navigates the waters accordingly. This deft touch involves active engagement, and exists somewhere between the authoritarian “we fix it” and the libertarian “you fix it”.

This is fertile ground for a much longer discussion, but suffice it to say that the racial barriers, stigma, and long cultural history of betrayal and oppression facing First Nations people in Canada can be addressed, and self-government goes a long way toward starting that process. There is a role for all Canadians to play in this fight, and a role for government as well; provided it stays its hand and acts according to the will of the people rather than its own ideas of how to “fix” the Native “problem”.

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4 Movie Friday: Merry Christmas!

December 24, 2010
by Crommunist
· blog · bmusic · culture · movie · religion

There is, underneath all the eye-rolling stupidity, a point to the annual debate in the atheist community about the celebration of Christmas. Yes, it has become so mainstream as to have its religious significance diluted. Yes, it is so pagan in its celebration as to strip it almost entirely of any overt Christianity. Yes, it can be (and has been) rebranded as a holiday celebrating humankind’s ability to be at its best in the way it treats other humans, regardless of any person’s beliefs about a supernatural force.

However, the celebration of Christmas does reinforce the false equation of Christianity with goodness – as though Christianity is a moral system (it isn’t) or that Christians are better people (they aren’t). Christianity may offer opinions on good and evil, but can claim no monopoly of either understanding or execution when it comes to questions of morality. However, thanks to centuries of religious domination, we in the west subconsciously equate Christianity with righteousness (“it’s the Christian thing to do”, “we’re God-fearing people”, “WWJD”).

Celebrating Christmas, no matter how secularly we try to do it, requires the inclusion of Christmas songs. Some of them are simple winter ditties (Frosty the Snowman, Winter Wonderland, Jingle Bells), others are secular (Rudolph the Red-Nosed Reindeer, Santa Claus is Coming to Town, I’m Dreaming of a White Christmas), and a great many are explicitly religious (O Holy Night, Away in a Manger, Hark! The Herald Angels Sing). By flipping through those messages interchangeably, we prop up the notion that Christmas is explicitly religious, which in turn equates all the virtues of Christmas with the religious celebration.

Luckily, there’s guys like Patton Oswald who ask us to maybe think about things just a little harder:

Whether you’re celebrating a secular, egg-nog-filled Yule or a Jesus-heavy Christ-mas, I hope you enjoy yourself. Remember, I’m off my vacation starting the first weekend after the New Year, and I look forward to seeing you all in 2011.

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2 Israel doesn’t have a race problem

December 22, 2010
by Crommunist
· blog · conservativism · cultural tolerance · forces of stupid · racism · religion · secularism

Okay, this one is admittedly stretching it a bit…

Israeli PM Benjamin Netanyahu has criticised rabbis who issued a statement saying it is a “sin” for Jews to rent or sell property to non-Jews. About 40 rabbis, many employed by the state, signed the statement, citing concerns about potential mixed marriages and falling property values.

I have purposefully avoided commenting on the situation in Israel/Palestine. Setting one foot in that conflict is opening myself up to a whole host of criticism, which I do not have enough factual background to defend myself against. There exists in that region a maelstrom of political, historical, religious, and racial narratives that are so intertwined that I find it impossible to come down on one side or another of an issue. However, in this case I am happy to suspend my cautious equipoise and dive into this one as a clear-cut situation where there is a clear right and clear wrong.

Any time anyone uses the word “sin” in an argument, they’re wrong. The concept of “sin” makes a whole host of assumptions for which there can be no evidence whatsoever:

That there is a supreme being
That the supreme being is consciously aware of human activity
That the supreme being cares about human activity
That the supreme being has a list of “naughty” and “nice” human activities
That this list is available to humans
That your particular list is the correct one

None of those assumptions can be demonstrated with any kind of compelling evidence. To an independent observer, there is no good reason to assume the truth of any of those claims, let alone all six of them in succession. While it may be overwhelmingly true that the speaker doesn’t like the activity in question (whether that’s buttsecks or pork or renting to people of a slightly different ethnicity), it does not necessarily follow that partaking in the activity in question is wrong in and of itself. What is required is a discussion of the necessary consequences of that action; I make that specification to separate it from people who make ridiculous claims like “homosex is wrong because some gay men are promiscuous”.

This one hits home for me particularly, since race-based housing discrimination is one of the primary reasons (in my opinion) that racism persists today. The problem with the conservative approach to race is that it wants to skip right to the end. To be sure, the liberal approach to race skips a bunch of intermediate steps too, but in a different way. Conservatives make the assumption that once you remove legal barriers to access, then all the work is done; consequently, any continuing problems experienced by a formerly-oppressed group are their own fault. After all, once you take your foot off of someone’s neck, it’s his own fault if he doesn’t immediately leap to his feet. Or, to put it another way:

“You do not take a person who, for years, has been hobbled by chains and liberate him, bring him up to the starting line of a race and then say, `You are free to compete with an the others,’ and still justly believe that you have been completely fair.” – Lyndon Johnson

Of course conservatives disagree with the idea that a) human beings should be in the business of creating fairness, or that b) there is any unfairness to begin with. However, when we look at the consequences of housing disparity, we see that de facto segregation necessarily has negative consequences in terms of income inequalities and a persistent attitude of “us” and “them” that starts in the schools and lasts through generations.

This seems to be what is happening in this Israeli case. These rabbis have a hate-on for Arabs (for reasons that I’m sure don’t stretch credulity) and have cobbled together some post-hoc justification for their hatred, branding the practice as “sin”. Unlike yesterday’s example, however, these religious leaders don’t have much influence outside their own conservative community, and cannot claim any sway over state power:

The Association for Civil Rights in Israel has called on Mr Netanyahu to take disciplinary action against the chief municipal rabbis on the list, whose salaries are publicly funded. Religious edicts are often ignored in predominantly secular Israel.

However, this edict is perhaps a useful red flag for the simmering racial climate that defines much of Israel’s domestic policy (and a great deal of its foreign policy too). It also serves an example of how a country that is essentially founded on religious grounds can still model secularism and restraint from going full-on God crazy.

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4 Oklahoma does right thing for wrong reason

December 15, 2010
by Crommunist
· blog · crapitalism · cultural tolerance · forces of stupid · hate · law · news · politics · religion

I can’t tell you how depressed I was after the last US mid-term elections. I likened it at the time to watching a good friend go back to her alcoholic, abusive ex-boyfriend because the new guy wasn’t enough of a “bad boy”. The Republican party in the United States has completely shed any air of credibility as a party interested in the long-term good of the United States. They’ve completely devolved into politicking, abrogating any responsibility they have to act as leaders, grabbing after power instead by ramping up the fear and hatred of an uneducated populace.

Rome is falling, my friends, and it is doing so to the clamoring approval of the mindless horde.

Luckily (or perhaps tragically, since it prolongs the fall) there is a system of checks and balances present in the United States that places limits on the ability of the people to be the authors of their own destruction:

A US federal judge has stopped Oklahoma putting into effect a constitutional amendment to bar courts from considering Islamic law in judgements. Judge Vicky Miles-Lagrange granted an injunction against the certification of the results of State Question 755.

To provide a bit of background, there was a ballot amendment during the midterm election that was passed, banning the recognition of Sharia law or any international law in Oklahoma courts. Of course there was nobody actually proposing that Sharia law be recognized, and the courts already ignore international law (on jurisdictional grounds), but if you whip people into a xenophobic frenzy, they’ll pass whatever law they want as long as it makes them feel safer.

But then… then the stupid sets in:

“Plaintiff has sufficiently set forth a personal stake in this action by alleging that he lives in Oklahoma, is a Muslim, that the amendment conveys an official government message of disapproval and hostility toward his religious beliefs, that sends a clear message he is an outsider, not a full member of the political community, thereby chilling his access to the government and forcing him to curtail his political and religious activities,” she explained.

That’s the shakiest possible grounds for a legal decision I’ve ever heard. Basically because the law would hurt people’s feelings, it’s therefore invalid? I’m not a soothsayer, but I can certainly see this ruling (if it isn’t kicked on appeal) being used as precedent to protect some crybaby Christian group saying that failing to teach Creationism in schools “conveys an official government message of disapproval and hostility” towards their belief in a 10,000 year-old planet.

The real reason this law should be off the books? Because it’s stupid. It’s an entirely redundant law that solves exactly zero problems. The inclusion of any religious law would violate the US Constitution (and likely the Oklahoma state constitution), and would not survive a court challenge. There is absolutely no need to pass a law specifically against Sharia law.

Seriously, America… dump the Republicans. They only end up hurting you in the end.

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9 Oregon mosque burned in arson

December 15, 2010
by Crommunist
· blog · cultural tolerance · hate · news · religion

In my mind, Oregon is known for two things: hipster Mecca (formerly known as Portland), and being the place you get to only after your entire family dies of dysentery. Well, I guess now it’s known for three things:

A fire at an Islamic centre in the western US state of Oregon was started intentionally, US police say. They say the blaze gutted one room of the Salman Alfarisi Islamic Center in Corvallis. No-one was injured. The centre had been attended by Somali-born teenager Mohamed Osman Mohamud, 19, who was held on Friday for plotting to detonate a bomb at a Christmas tree-lighting ceremony in nearby Portland.

I’d like to be able to pretend that I can understand the desire for retribution after someone tries to kill you, but I don’t. Partially because nobody has ever tried to kill me, but also partially because I’m not a fucking lunatic. If the KKK had a chapter headquarters in my neighbourhood, or the Hell’s Angels had a club down the street, while I might feel threatened, there’s no circumstance under which I would burn the place to the ground.

Ah, but of course this is a religious thing, so all bets are off. The perverse reality of such an attack is that it will further disenfranchise and polarize the Muslim community in Oregon (all 9 members) and make them even less likely to see themselves as part of the community.

I’m not saying that people should just roll over and give up when they’ve been attacked, but unless your plan is to kill everyone who disagrees with you, your options for reducing the risk of being attacked are somewhat limited. Burning down a community access point may not be the best choice.

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1 Two faces of India

December 14, 2010
by Crommunist
· blog · civil rights · culture · news · religion · secularism · sex

You’ll undoubtedly have noticed by this time that the majority of these posts are taken from the news. I assume that you can read the newspaper yourself, I just try to pick out the juiciest nuggets and comment on them. Most of the pieces I write revolve around a single news item, which I use to demonstrate some underlying point. However, I am aware that presenting a single story might give you a mistaken impression, particularly when I comment of goings-on in other countries.

So I thought today I’d contrast two stories coming out of India. First, the bad:

Hindu hardline opposition parties have often raised questions about Italian-born Sonia Gandhi’s faith. They have questioned Mrs Gandhi’s right to rule a country where a vast majority of the population is Hindu.

We are somewhat spoiled here in Canada, living in a country where public discussion of religion is considered rude. Our politicians don’t (by and large) trumpet their religion, and while the word “God” is in our national anthem, we don’t really spend much time or energy on trying to keep religion out of the public square.

India is quite another story, where tribalism and religious differences are intractably linked, and deep suspicions and hatred between groups go back generations. Religion is, to the person on the street, very important. Regular readers may remember the story of the Indian and Pakistani tennis players whose partnership flies in the face of religious schism. It is the same within India.

Luckily, the court has struck down this request for religious identification, so this story isn’t all bad. The fact that it made it that far gives cause for pause, because the only reason it isn’t happening here is because nobody cares… yet.

The next story, though, is all good:

About 2,000 people have joined a gay pride parade in the Indian capital, Delhi, the first such event since homosexuality was legalised last year. Organisers said gay people were demonstrating that they have a place in society, and that the parade was a celebration of being different.

I am so weary of hearing straight people get all hot and bothered over Pride events. “Why do you need to go out and flaunt it? We don’t have straight pride parades!” Mmm, just bask in the privilege denial. The whole point of a Pride parade is to counteract the stigma of shame that has been attached to homosexuality for generations – a stigma that found its way into laws and is still tearing the United States apart.

Here in Canada where gay people have (nearly) equal rights (anyone who feels the need to make the tired and brainless assertion that they have more rights because you’re not allowed to discriminate against them, you’re really overestimating my willingness to listen to stupid arguments), Pride parades might seem redundant. However, we don’t live in a bubble, and our society’s public willingness to allow gay people the freedom to celebrate their identity sends a message to the rest of the world, including India.

The message that is sent by India to the rest of the world is that maybe, just maybe, they’re starting to shake off the crushing yoke of religion and becoming a modern, secular democracy.

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