How Jewish Advocacy Organisations in Ontario Understand the Re
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FAITH-BASED EDUCATION AND MULTICULTURALISM IN ONTARlO YOU'VE GOT TO PUT YOUR MONEY WHERE YOUR MOUTH IS': HOW JEWISH ADVOCACY ORGANISATIONS IN ONTARIO UNDERSTAND THE RELATIONSHIP BETWEEN PUBLIC FUNDING FOR FAITH-SCHOOLS AND MULTICULTURALISM. BY LAURA TOMES, B.A. (OXON), MSt. (OXON) A TEIESIS SUBMITTED TO THE SCHOOL OF GRADUATE STUDIES IN PATRIAL FULFILMENT OF THE REQUIRMENTS FOR THE DEGREE MASTER OF ARTS MCMASTER UNIVERSITY © COPYRlGHT BY LAURA TOMES, JULY 2008 MASTER OF ARTS (2008) McMaster University (Religious Studies) Hamilton, Ontario TITLE: "You've got to put your money where your mouth is": How Jewish Advocacy Organisations in Ontario Understand the Relationship between Public Funding for Faith Schools and Multiculturalism. AUTHOR: Laura Tomes, B.A. (Oxon), MSt. (Oxon) SUPERVISOR: Professor Celia Rothenberg NUMBER OF PAGES: v, 212 ABSTRACT: This thesis discusses the ways in which arguments for equity in faith-based education funding were constructed by some of the major advocacy organisations within the Ontario Jewish community during the period June-October 2007. On June 8th 2007 John Tory, the leader of the Ontario Progressive Conservative Party, announced that if he should be victorious in the October Ontario provincial elections, his principal education policy would be to extend public funding to independent faith schools of all religions. He avowed that the extant system, in which the province of Ontario extends public funding to Roman Catholic schools, but not to schools of any' other religious orientation, was fundamentally unjust. I discuss how Jewish advocacy organisations framed their constructions of equity for faith school funding as an election issue, and analyse how these organisations relate their search to secure equity for faith-based education funding to multiculturalism. Acknowledgements First and foremost my thanks are owed to the Canadian Rhodes Scholar's Foundation, for putting their faith and trust in my abilities and aspirations. Equally, I wish to thank my supervisor Celia Rothenberg for helping me delineate this project and seeing it through to its completion, as well as offering support along the way. This thesis was a challenge not only as an outsider to the social sciences, but as an outsider to Jewish Canada. Thanks are due to three people who spent much time educating me in the history and dynamics of the community - Louis Greenspan, William Shaffir, and Frank Bialystock. It was a privilege to learn from them. Thanks are also due to my interviewees both for their time and their patience, and their willingness to share their experiences with me. I am grateful to Ellen Badone for her graduate seminar in Diasporas, Transnationalism and Religious Identity, and to Dana Hollander, for her advice and guidance over the last two years. Ronald Nettler th encouraged me to look north of the 49 parallel, and he and Peter Widdicombe helped me to make McMaster my home, for which I have always been incredibly gratefuL Thomas Simchak gave immeasurable support along the way, and made it all worthwhile. TABLE OF CONTENTS rnTRODUCTION: (pp.I-30) A History of Faith-Based Education in Canada (pp.3-8) Jewish Education in Ontario: A Community Profile (pp.8-19) Thesis Statement (pp.19-21) Methodology (pp.21-30) CHAPTER ONE: "IT'S A MATTER OF FAIRNESS" (pp.31-55) Introduction (pp.31-33) Who speaks for the Canadian Jewish Community? (pp.33-47) Constructions of Equity for Faith-Based Schools (pp.47-54) Conclusion (pp.54-55) CHAPTER TWO: "YOU'VE GOT TO PUT YOUR MONEY WHERE YOUR MOUTH IS" (pp.56- 73) Introduction (pp.56-57) The Adoption of Multiculturalism in Canada (pp.57 -62) What did Multiculturalism mean for Jewish Education Advocacy? (pp.62-67) What Kind of Multiculturalism is Ontario Committed to? (pp.67-71) Conclusion (pp. 72-73) CHAPTER THREE: THE ELEPHANT IN THE ROOM (pp. 74-101) Introduction (pp. 74-7 6) Deconstructing Multiculturalism (pp. 7 6-85) Multiculturalism and Education (pp. 86-92) Funding other Faith-Based Schools (pp.92-98) Conclusion (pp.98-101) CONCLUSION (pp. 102-107) BIBLIOGRAPHY (pp.l08-117) PAGE PAGE v MA Thesis - Laura Tomes McMaster University Department of Religious Studies INTRODUCTION On June 8th 2007 John Tory, the leader of the Ontario Progressive Conservative Party, announced that if he should be victorious in the forthcoming Ontario provincial elections, his principal education policy would be to extend public funding to independent faith schools of all religions. He avowed that the extant system, in which the province of Ontario extends public funding to Roman Catholic schools, but not to schools of any other religious orientation, was fundamentally unjust. "There are some things on which you have to stand on principle" he said "and in this case, the principle is fairness to people of other faiths" (Anonymous 2007: 8). A debate of heated proportions ensued. The standing Premier, Dalton McGuinty of the Ontario Liberal Party, heavily criticized the pledge made by his rival, arguing that funding faith-based schools would "segregate" Ontario's youth, and that a faith-school education would not instill students with "Canadian" values. Religious advocacy groups publicly opposed this assertion, arguing not only that their faith schools did embody Canadian values, but also protesting the hypocrisy of Dalton McGuinty's accusations (Shefa 2007: 5). The premier is himself a Roman Catholic who attended Roman Catholic schools in Ontario, his wife teaches at a Roman Catholic school in Ontario, and his children attend Roman Catholic schools in Ontario. To patronize one faith-based school system and yet accuse all others of segregationism seemed not only to be openly hypocritical, but also guilty of public scare mongering for political ends. Tory rescinded his commitment to faith-based school funding in early October amidst much media speculation that his voter-base had significantly diminished since his 1 MA Thesis - Laura Tornes McMaster University Department of Religious Studies June statement. On October 10th McGuinty, who had previously been thought most likely to lose his Premiership, swept to a landslide victory. Political commentators concluded that the faith-based schools issue had lost Tory the election (see Simpson 2007). This thesis will examine the different ways in which advocacy organizations within the Jewish community responded to both the Tory campaign, and the wider issue of funding for faith-based schools in Ontario during the period June-October 2007. Jewish advocacy organisations target a dual audience - seeking both to represent the Jewish community to the non-Jewish public and legislature of Ontario, and to advocate on areas of concern to the Jewish community itself. My analysis focuses upon activities directed to the latter of these two audiences, upon the ways in which organisations constructed faith based school funding as an election issue to the Jewish community. My observations will seek to provide answers to three broad questions: 1. Who advocated for equity in education funding within the Jewish community, and what were the arguments they employed? 11. Do advocacy organisations perceive that Ontario's failure to fund faith-based schools challenges its commitment to multiculturalism? 111. Is multiculturalism, as represented by funding schools run by all faith groups, seen by advocacy organisations to be desirable or advantageous? In this introduction I shall outline the development of faith-based schooling in Ontario and thus delineate the historical context in which the 2007 debate took place. Beginning with a history of education in Canada as it was constitutionally and legally 2 MA Thesis - Laura Tomes McMaster University Department of Religious Studies defined at the time of Confederation in 1867, I shall describe and explain why education is considered to be a matter for provincial jurisdiction. I shall outline some of the ways in which education policy has evolved since 1867, and describe how Canada's adoption of both a policy of multiculturalism in 1977, and a Charter of Rights and Freedoms in 1982 prompted, in all provinces except Ontario, a re-evaluation of policies relating to faith based schooling. In doing so, it will become apparent that Ontario's policy of funding Catholic schools in isolation is unique within the Canadian confederation. I will then move on to look at the Jewish community more specifically, and delineate the ways in which Jews in Ontario have been adversely affected by Ontario's education policies. I will conclude by offering a summary of the Jewish education "market-place" as it currently exists in Ontario, specifically in the Greater Toronto Area, and thus demonstrate that faith-based education is seen to be a community priority. 1). A HISTORY OF FAITH-BASED EDUCATION IN CANADA. There is a definitive difference between the Roman Catholic school system patronized by Premier McGuinty and other faith schools in Ontario. Whilst the former are considered public institutions and receive public funding, the latter are private institutions and receive no funding at all. Ontario maintains four public school boards: French and English secular schools, formally of a Protestant orientation, and French and English Catholic schools. In funding one religious group to the exclusion of all others Ontario is unique not only within Canada, but also, as many of my interviewees were 3 MA Thesis - Laura Tomes McMaster University Department of Religious Studies keen to point out, in the "democratic world." 1 The funding of Catholic schools alone is a legacy of a historical compromise made as a part of the 1867 Confederation agreement, the legislation now referred to as the Constitution Act.2 In 1867 Protestant Anglophones and Roman Catholic Francophones dominated the population of settled Canada. The schools of nineteenth century Canada reflected this religious demographic, being Protestant or Catholic in orientation. As Lois Sweet explains: Secular education was not only inconceivable, it was also an oxymoron ... education and religion were part and parcel of the same thing - an essential good, a necessary whole.