New Canadian Media

In partnership with Apathy is Boring, New Canadian Media will be posting first-person accounts from the 150 Years Young Project, a campaign that highlights the positive impact youth are making throughout their communities.

Stephane Mukunzi, PACE Magazine

“It all comes back to the idea of bringing communities together. The spoken word collectives, the singers, the artists, the painters… they are all present in Ottawa. We just don’t have centralized spaces where people can go to see Ottawa artists and critical thinkers. And that’s what we are trying to achieve with PACE”.

As a twenty-three year-old videographer and photographer, Stephane Mukunzi was fed up with receiving the same old rejection letter after submitting work. After realizing there was no community of young artists in Ottawa’s art scene, Stephane decided to create one himself. He gathered together a group of young creatives and they developed PACE Magazine, a place where young artists and critically minded people could express themselves. Inspired by London’s DIY magazine culture, Mukunzi and his team wanted to maintain the classic element of print media while combining it with innovation and online presence. PACE aims to dismantle the hierarchical nature of art and ensure the representation of indigenous artists, black artists, artists of colour, women artists, immigrant artists, and anyone who may have turned away by the fine arts community.

The PACE team decided to give voice to those who haven’t had a chance to speak to Ottawa, and within the first year of launching, it is clear they have found voices that Ottawa is eager to hear. The magazine has published two print editions, created a website for creative content, and held two successful launch events that featured local photography, spoken word, and art pieces. After this continued foray into Ottawa culture, Stephane fully rejects the idea of Ottawa as a boring city and believes that the many creative scenes, are there to fill cultural needs if you are ready to integrate yourself into them. Looking for that first step? Check out the latest issue of PACE at http://www.pacemagazine.ca/

Khoebe Magsaysay, Artist/Filmmaker/Animator

“It’s really important to embrace and accept your disappointments and failures because they make a strong foundation for your future endeavours.”

Filipino-born Khoebe Magsaysay immigrated to Ontario when she was ten years old. After high school, she enrolled in the Honours Bachelor of Animation program at Sheridan College, and began a time of huge personal growth. At university, she learned to persevere through challenging times, cultivate her talent, and refine her skills as a filmmaker, animator, and artist.

Khoebe landed an internship in New York City for the summer between years three and four of her undergrad at Gameloft, a notable gaming company. Following her internship, Khoebe produced a short film, and the process of making it was very stressful and complex. The film, titled “NIHIL”, is about Adina, a character who is the epitome of perfection. Through a series of events, she comes to question her reality. The success of the film won Khoebe the Via Rail Award for Best Canadian Student Film at the Ottawa International Animation Festival (OIAF), which is considered one of the most prestigious international animation film festivals in the world. Khoebe has continued to excel in her field, working in Toronto at ToonBox Entertainment.


The 150 Years Young Project: In celebration of Canada's 150th birthday, Apathy is Boring is teaming up with community organizers and city ambassadors to recognize positive contributions by youth. Follow the hashtag #150yy for more!

Published in Arts & Culture

Commentary by Bessma MomaniJillian Stirk, Anna Klimbovskaia 

The story of Canada’s embrace of different languages, cultures and peoples is not a new one. Diversity in Canada is in many ways a cornerstone of our identity, and for generations, we have largely supported government commitments to immigration, multiculturalism, and pluralism. Now there is a new story emerging about this commonly celebrated feature of our identity. At a time of rising global xenophobia, anti-immigration parties, and populist nationalism, Canada is projecting a powerful and unique global message – diversity in society can be and is good for everyone. While some repeat the normative case for diversity, the argument is sometimes more rhetorical than substantive. The recent report (April 2017), The Diversity Dividend: Canada’s Global Advantage, dives into why diversity makes economic sense and how to spell out a clear case for its many gains.

With support from the Pierre Elliott Trudeau Foundation and a number of other partners, we set out to investigate the link between diversity and economic prosperity. We conducted round table consultations with 100 Canadian business leaders across Canada, carried out interviews with industry associations, and analyzed under-used Statistics Canada data. To arrive at our findings, we used a matching methodology whereby we compared firms that were statistically identical in all factors that influence revenue, save their share of workplace ethnocultural diversity. By controlling for all other variables, we were able to isolate the effects of diversity on revenue. The term “ethnocultural diversity” is used here to refer to individuals born outside of Canada, and to those first-and-second generation immigrants who speak a language other than English or French at home.

Our findings show a pronounced diversity dividend. Specifically, we find that a 1 percent increase in ethnocultural diversity among employees is associated with an average 2.4 percent increase in revenue and 0.5 percent increase in workplace productivity across 14 industries. Businesses that welcome diversity show an increase in their economic bottom line. The sectors reaping the greatest benefits from ethnocultural diversity include business services (e.g., administrative, tech, law, and insurance firms), information and cultural industries (e.g., publishing, broadcasting, arts, and telecommunications companies), and transportation, warehousing and wholesale enterprises. These sectors experienced 6.2 percent, 3.6 percent and 4.1 percent growth in revenue, respectively, for every 1 percent increase in ethnocultural diversity in the workplace.

Manufacturers, mining, oil and gas extractors, banks, communication and utility companies, rental and leasing operators, and consumer service providers also benefit from greater ethnocultural diversity. The hard data spells out a clear case for why diversity is profitable. When we paired this data with the responses of Canadian business leaders, we found an even stronger case for the benefits and net economic effects of diversity.

The consultations with the business community, backed up by a review of the scholarly literature, showed that ethnocultural diversity in the workplace facilitates creativity and generates ideas by bringing together individuals with different lived experiences, outlooks and approaches to problem solving. A diversity of employees can invent new products and services, meet a wider range of clients’ demands, and even help companies expand into new markets, domestically and abroad. In effect, an ethnoculturally diverse workforce not only stimulates production of improved goods and services, it also connects businesses to a wider range of customers, clients, and partners.

Of course, greater workplace diversity is not without challenges. Creating an inclusive work environment that is conducive to maximizing the advantages associated with diversity may require providing certain accommodations and expending additional resources at the outset. Companies may need to make (and stick to) diversity-related commitments in their corporate culture. Inclusive hiring, training for human resources staff in recognition of international experience so they value differences, mentorship programs, measuring and understanding workplace demographics, and introducing diversity into procurement policies, are all key to creating a diverse and inclusive workplace. These adjustments may seem costly in the first instance, but they are more than justified when businesses stand to gain from them substantial performance dividends.

What does this relationship between diversity and economic prosperity mean for broader policy reform? First and foremost, there is a need to address recurring issues with foreign experience and credential recognition. In 2009, the Parliamentary Standing Committee on Citizenship and Immigration estimated the cost of not recognizing immigrants’ foreign credentials to be between $2.4 and $5.9 billion a year. We need to remove the barriers that prevent qualified but unemployed or underemployed immigrants from finding gainful employment, so we can capitalize on this stranded resource as well as alleviate the oversupply of unskilled labour.

Our conclusion is that ethnocultural diversity is good for the Canadian economy and is, in some respects, an underestimated tool for economic prosperity. But the conversation about diversity does not end there. What our research points to is that this conversation is just beginning.

While we focused on ethnocultural diversity in our study, there are many other important aspects of diversity that, if addressed, would improve the inclusiveness of society: gender, sexual orientation, age, religion, to name a few. Canada is a nation built on immigration, but more importantly, it is a nation built on difference. We have celebrated, and we should continue to celebrate the things that make us unique, while reinforcing the things that bring us together. Prioritizing pluralism not only makes us richer as a country, it makes us a stronger country. 

By arrangement with Policy Options - Institute for Research on Public Policy 

Published in Economy
Wednesday, 19 April 2017 10:32

Giving Voice Through Folk Art

by Sean Howard in Toronto

There is next to no public space in St James Town. The most densely populated community in all of Canada has no public land. So when Poonam Sharma and Community Matters wanted to create an art installation, they had to gain approval from the owner of the towers. No easy feat. But they persisted, first with a small trial project and then with another until, some years later, they have a number of art projects across the properties we call St James Town.

Poonam Sharma is hard to say no to. She has devoted her life and art to engaging local communities through the folk art and rich traditions that are to be found amongst Toronto’s highly diverse immigrant communities. For one of her latest installations, The Mosaic Project, she teamed up with the St James Town based organization Community Matters. Seven artists worked together to create an intricate mural on an exposed stairwell in St James Town. The Neighborhood of Nations by Poonam Sharma, Catherine Tammaro and Michael Cavanaugh

Poonam designed the mural to represent eight different traditional folk arts, uniting them into one mural while keeping each distinct. She chose the eight, mostly South Asian folk arts, as they best represented the cultural heritages that make up the St James Town community. Having seven artists was a critical part of Poonam’s approach. It was about getting people in the community to be witness to the art and the artists.

Pressure on Folk Artists

Poonam sees many pressures on folk artists. Folk art is often a private or family endeavor kept behind closed doors. She wanted to bust through this and show that folk art is something to cherish and be proud of.

One of the artists was quite uncertain about participating and not used to working in public, let alone showing her art to the wider community. Poonam told her to just come for one day and see how she felt.

She came and stayed for all 25 days. She cried when the project was complete as she had nothing to work on now. Poonam grows animated as she recalls telling her collaborator, “Why not!? Apply for stuff!”

Poonam was not the only one to get excited. So many in the community expressed interest and even support for the art and artists involved. It forged new relationships and created something that the community now cherishes. Poonam takes this as a great example of the many benefits of projects like these.

She wanted to bust through this and show that folk art is something to cherish and be proud of.

It took over 25 days to complete the mural. At the beginning, people gathered on their balconies to watch. As the days progressed many came down to approach the artists or look at a side they couldn’t see from their apartmentOne elderly couple even watched over the piece at night from a nearby balcony, calling out to the artists each morning as they resumed their work.

Poonam calls herself a contemporary folk artist. Her love of traditional arts has led her to learn much about the many disciplines of ancient folk arts, but she wants to use these skills in a new way – to bridge issues and bring communities together. It was a joy to spend some time with her and also to see some of her other pieces hidden around the densely packed towers lifting up into the sky on all sides of us.

Neighbourhood of Nations

One of the daunting things about St James Town is how to enter the place if you don’t live there. Most of the points of entry are private driveways clearly marked for resident use only.

At one of these private entrances is another large mural titled “Neighborhood of Nations.” It was created by Poonam Sharma, Catherine Tammaro and Michael Cavanaugh and tells the story of early Irish Immigrants, Native American culture and the current journey of immigrants arriving to Toronto.

Poonam yearns to see more art on every shared surface in St James Town that tells the story of this diverse and vibrant, but underserved, immigrant community.


This piece is part of a larger series called the "Intercity Project". Sean Howard describes it as a publication "for all the in-between spaces of Toronto  —  those communities lost to or ignored by politicians, developers and even city planners." He started by speaking to artists in these neighbourhoods, but is open to other voices as well. Find more of his work at medium.com/intercity-toronto.

Published in Commentary

Commentary by Andrew Griffith in Ottawa

The just-concluded National Metropolis Conference is an annual forum for researchers, policy makers and immigrant-service organizations. This year the conference was held in Montreal.

Here are some of the themes covered and my take on them:

Integration – The Search for a New Metaphor: This session, prompted by the Canadian Index for Measuring Integration (CIMI) discussions on the meaning and definition of integration (and my Integration and multiculturalism: Finding a new metaphor – Policy Options) drew a good crowd (60-70 persons).

I opened with my critique of the “two-way street” metaphor by emphasizing that it did not capture the dynamic and ever-evolving nature of immigration, presenting my preferred metaphor, harmony/jazz, where harmony represents the underlying framework of laws and institutions, and jazz the improvisation involved in resolving accommodation demands.

Mort Weinfeld of McGill University drew from the personal experience of his parents and talking to cab drivers, noting that integration of the second generation is key. His preferred metaphor is the roundabout, with multiple points of entry and exit, with traffic moving smoothly.

Richard Bourhis of UQAM provided a Quebec perspective, looking at how Quebec language policies were characteristic of an assimilationist approach.

Elke Winter of the University of Ottawa drew from her analysis of European policies and practices and noted a third dimensions, that of outside actors and transnational forces (e.g., other countries, home communities of immigrants), and that integration was more a three-way than two-way process.

The presentations prompted considerable discussion, although no one jumped to the defence of the ‘two-way street.’

Thinking about next year, this is a topic that merits further exploration, perhaps involving some literary descriptions or metaphors.

Citizenship – Factors Underlying a Declining Naturalization Rate: In the only session on citizenship, Prof. WInter opened the workshop with an overview of how Canadian citizenship has evolved over the last 150 years, setting out four phases: colonized citizenship (pre-1947), nationalizing citizenship (1947-76), de-ethnicising citizenship (1977-2008) and re-nationalizing citizenship (2009-15) with a possible fifth phase emerging under the Liberal government. She presented some preliminary findings from an interview-based study.

I followed with my usual presentation of citizenship statistics, showing the impact of previous policy and administrative changes along with an assessment of the 2014 Conservative changes and Liberal partial repeal of these changes (currently in the Senate).

Jessica Merolli of Sheridan presented the key MIPEX naturalization indicators and data from the European Social Survey comparing immigrant/non-immigrant attitudes on issues such as self-sufficiency, interests in politics, LGBT acceptance and others and how over time in the country of immigration differences declined. The most striking exception was with respect to interest in politics, where immigrants, no matter how short or long the time, were more interested than non-immigrants.

Questions of note included do we need a citizenship knowledge test given that it presents barriers for some groups, and the impact that the  physical presence requirement has on families when one parent has to work abroad given difficulties in obtaining well-paying work in Canada.

Minority Voice, Identity and Inclusion – Media and Literary Expressions: A mix of a case study (Punjabi media by Syeda Bukhari where she noted the ethnic media was getting more sophisticated in comparing what politicians said to English and ethnic media and thus holding them to account) and the overall contribution ethnic media provides to integration (Madeline Ziniak, current chair of the Canadian Ethnic Media Association (CEMA)).

Myer Siemiatycki of Ryerson University gave a fascinating presentation regarding the person and poetry of Julian Tuwin, a Polish Jew (or Jewish Pole) whose loyalty and identity were attacked by both sides.

Negotiating “fit” – Connections Between Employer Mindsets/Practices and Labour Market Success of Newcomers: Kelly Thomson of York University provided an overview of the issue of “fit” and presented a case study of foreign-trained accountants. Aamna Ashraf of the Peel Newcomer Strategy Group (near Toronto) presented the results of a study on soft barriers, with focused and practical recommendations. Madeline Ng of Autodata and Nancy Moulday of TD Bank presented how their respective organizations encourage and facilitate diversity in their workforces.

Fitting In: Identity and belonging among second generation Canadians: Elizabeth Burgess-Pinto of MacEwan University organized  this roundtable discussion focussing on the second generation. A number of second generation (and generation 1.5) participants shared their experiences, challenges and identities.


Andrew Griffith is the author of Policy Arrogance or Innocent Bias: Resetting Citizenship and Multiculturalism and is a regular media commentator and blogger (Multiculturalism Meanderings). This commentary was adapted slightly from his blog post on the conference. He is the former Director General for Citizenship and Multiculturalism and has worked for a variety of government departments in Canada and abroad.

Published in Policy
Wednesday, 22 March 2017 20:45

Mayor Jeffrey’s Hypocritical Pandering

Commentary by Surjit Singh Flora in Brampton

I don’t know why hypocrisy by politicians still manages to surprise me. Recently, it was being paraded in plain sight by Brampton’s Mayor Linda Jeffrey when she waded in on the recent controversy around Muslim prayer in Peel public schools.

But before I comment on Mayor Jeffrey’s latest hypocritical pandering, lets revisit Her Worship’s own entanglement with prayer in a public institution – her own council chamber.

In 2015, Brampton’s newly elected Chief Magistrate and her council acted on one of Jeffrey’s own campaign promises and dropped reciting the Lord’s Prayer at Council meetings, killing a 163 year tradition that went back to the first Brampton village council meeting of January 1853. This was done after a public meeting to discuss the plan was cancelled in the face of fierce public outrage. 

More recently, the Peel District School Board attempted to implement changes to the practice of Muslim prayer in their schools by providing prepared sermon texts by local Imams for the youth to use. This did not go over well with Muslim students, and in the process of receiving public delegations, a number of people expressed their opposition to any kind of prayer in a public school.

Some remarks had racist overtones. Public delegations were eventually stopped and the changes shelved.

"Have your backs"

Recently, in an interview on TVO, Mayor Jeffery said that she felt her expression of support for the Muslim community was needed after hearing from religious leaders, who were anxious about the tone of comments on social media and elsewhere. “I want people to feel welcome in Brampton; I want them to feel safe. I want them to know I have their backs.”

I am certain Brampton residents join me in wishing Mayor Jeffrey truly “had their backs” at Council. Given the endless squabbling and complete lack of cooperation among all Council members and Jeffrey’s inability to lead, Brampton has lurched from one debacle to another since Mayor Jeffrey was elected.

And many Bramptonians have been telling me they are fed up with Jeffrey’s constant taking credit for achievements that are in fact largely the work of her predecessor Susan Fennell and the previous council.

The funding of the Peel Memorial Centre for Health and Wellness, the original University plan, Brampton’s significant investment in expanded public transit, major infrastructure investment – all under Fennell. Jeffrey’s administration began with the failure to secure the approval to complete the LRT line through Brampton with the loss of $300 million in funding, and her record has not improved. 

Religious accommodation

Religious accommodation has been a fixture of life in Canada for years. Sikhs have worn kirpans, Muslim women the hijab, and for the most part Canadians have accepted diversity and gotten on with their lives.

While we must all defend the rights of our fellow citizens regardless of race, creed or colour, I believe politicians like our own Mayor need to remember their own public record before they wade in on any issue.

Jeffrey banned prayer in City Hall, and now supports it in Public Schools. Mayor Jeffrey needs to be reminded that, try as they might, even politicians can’t suck and blow at the same time, and voters have long grown tired of the hypocrisy of it all.


Brampton-based Surjit Singh Flora is a veteran journalist and freelance writer. 

Published in Commentary
Tuesday, 14 March 2017 12:06

Whitening Your Resumé to Get the Job

Commentary by Hamlin Grange in Toronto

While working as a television journalist with Canada's public broadcaster, CBC, in Toronto, I produced a documentary series on how new immigrants were settling in Canada. It was part of an effort by the CBC to celebrate Pier 21, the point of entry for up to one million immigrants to Canada from 1928 to 1971. Pier 21 was often called the "Gateway to Canada." Today it is a national historic site and museum.

For the series, TV cameras followed a man and his wife on their journey from Shanghai to Canada, and in their early weeks of settlement in Toronto. They had worked as electrical engineers in power plants in China. Now, like all new immigrants, they were starting over.

We were there when they moved into their one-bedroom apartment above a convenience store. We were there when they went to the local job placement office to search for jobs and to update and print off their resumes. And we there when they bumped up against the stark reality of discrimination.

I knew him by his real name, which was, of course, Chinese. His accented English was quite good because he studied English in China. We talked frequently during those weeks, exchanging phone calls to catch up on his efforts to find a job.

Then one day I got a message that “Andrew” had called. I didn’t recognize the name. Once I called back, I recognized his voice right away. He was the same person I’d been talking to all those weeks, except his new name was Andrew. I asked him why he had changed his name. He said that acquaintances in Toronto’s Chinese community had advised him to change his Chinese name to a “Canadian name” if he wanted to get a job. That’s what Chinese immigrants have to do, he was told. Once he changed his name, his phone began to ring.

I recalled that story as I read a Toronto Star story about a new study by University of Toronto researchers. According to the study, 40 per cent of non-white job seekers are “whitening” their resumes in order to get called for job interviews. Names such as the Chinese “Lei” become “Luke”.

That’s not the only change applicants are making to their resumes in their effort to ‘whiten’ their profiles.

Only 10 per cent of African-Canadians who included experience with African-Canadian organizations were invited to interviews, but that rate jumped to 25.5 per cent when they deleted that experience from their resumes.

I can certainly relate to this. When I was recruited by the CBC in the late 80’s, a manager on the hiring panel asked me if I could be “objective” covering the black community because he noticed I had indicated on my resume that I had volunteered with a few black community organizations.

I told him I could be objective and that because of my involvement in that community I had unique access to a community other reporters did not have. I also pointed out that my resume also included my volunteer work with the YMCA and that I am certain I would be able to objectively cover stories about the Y. I got the job.

Sonia Kang, the lead author of “Whitened Resumes, Race and Self-Representation in the Labour Market” says the findings show that job applicants from racial minority groups are fighting back against discrimination.

In our practice at DiversiPro, we have heard these stories over and over. They are not new. We have been told of immigrants changing their names, their accents and their experience to be more acceptable to other Canadians.

We’ve also heard from immigrants from former British or French colonies in the Caribbean and elsewhere whose European names have disguised their race or ethnicities until they turn up for a job interview – only to find the welcome mat withdrawn.

In the current political climate in the United States, and to a lesser degree even in Canada, many individuals are cautious about how they identify themselves. In a time of "travel bans" and screening for "Canadian values", it's no surprise some new immigrants may decide to minimize their differences in order to be accepted.

The encouraging news is that new immigrants and people from racial minority backgrounds are finding ways to adapt and work around a system that is not often based on merit but how well a hiring manager believes a job candidate will “fit” into the organization.

I have no doubt that such short-sightedness has deprived companies of competent, hardworking individuals who could have contributed to the bottom line.

Hamlin Grange is a Diversity and Inclusion specialist and principal consultant with DiversiPro.

Published in Economy

by Dr. Gina Valle in Toronto

Children of immigrants learn to live in two worlds. As a first-generation Canadian, I learned to maintain and modify my Italian culture in order to make it valid and workable in Canadian society. There is some consolation in knowing that many children of immigrants share this feeling and practice.

As a woman raised in an immigrant home, I travel daily between the rural, southern Italian culture I acquired inside my home and the urban, mainstream Canadian culture I live outside. Each day, I build bridges of understanding, as I create a new culture. This new culture straddles the ‘old’ world in which I was raised and the ‘new’ world of contemporary Canadian society.  There is no doubt that the contrast between these diverse realities has allowed me to live a more full life.

My parents were post-war immigrants to Canada from Calabria. My father, Domenico Valle, arrived at Pier 21, in Halifax, in 1957.  My mother, Giuseppa Ziccarelli, came in 1960.  My parents had been neighbours in their hometown of Lago, Cosenza. My father was the eldest of his family, and shortly after his father died, he went to France, Germany and eventually Canada in search of steady work.

While in Toronto, my father held down three jobs and lived with his cousins, Luca and Sofia Perri, until he decided it was time to get married. He wrote his neighbour in Lago, Antonio Ziccarelli, and asked for his eldest daughter’s hand.  A few months later, in the spring of 1960, my mother boarded a ship in Napoli, bound for Canada. (A wedding picture at left)

Two years after her arrival, I was born. Three years later, my brother Antonio Nicola was born. In the early years, my father made donuts, washed cars, and sold vacuum cleaners. My mother made clothes for dolls and took care of boarders, to help support her family. As my parents worked around the clock, my grandmother, Luigina Valle, cared for us in our home. Nonna had come to Canada, to live with her eldest son, shortly before my baptism.

Although my father’s love of building new homes was where his real interest lay, he went on to start a business as an insurance broker, with my uncle Domenico Groe. They worked hard at this business, until they finally retired and closed their doors in 2002.

Richness of two worlds

I attended public schools, and in keeping with my parents’ strong work ethic, I began working as an 11-year old by delivering newspapers, babysitting and stocking shelves at the local drugstore.  From time to time, I would adopt a ‘Hollywood’ version of life, but otherwise, I instinctively knew that everything in life would require hard work.

Language and culture shape me as they weave their way through my life as a daughter, mother, wife, granddaughter, friend, and professional. Creating a new culture, one that straddles the old world that my parents understand, and the new world of contemporary society, has always been a very complex process for me. As a child of immigrants, I often tried to reconcile the irreconcilable — home and school — my private and public worlds.  Many children of immigrants feel that they have to choose between family and school, and this inevitably became a choice between belonging to an ethnocultural  community, or succeeding as an individual. This reality caused part of the alienation I have known as a first-generation Canadian. Having said that, however, it also has allowed me to experience the richness of living in two worlds.

Over time, as I learned to accommodate Canadian culture, I quietly abandoned my Italian culture. I believe that this is the reality of many first-generation Canadians, as we struggle to merge two cultures. Immigrants in a new homeland often know only one way of viewing the world. Children of immigrants always know two. Very subtle negotiations became part of my daily decision-making, as both cultures competed for my allegiance. As a teen, I told half-truths and half-lies to get by, like when I wanted to attend the school dance, go to a sleepover, date a boy, wear make-up or travel outside of Toronto. (Picture — family Christmas circa 1970)

The tensions between two cultural systems remain inside me to this day.

Embracing motherhood

It is this conflict that fuelled my professional work, as I continue to search for ways in which bicultural, multilingual children in our classrooms can accept and wholeheartedly believe in their contribution to education and ultimately our society. Ever since I was a child, I made every attempt to be recognized as an impeccable member of Canadian society, which inevitably consisted of closing off my private life when I closed the door behind me and went to school. I became resourceful, as I adjusted my behaviour to respond to the expectations of Canadian culture.

I had to become creative to cope with realities like why there was no summer camp, but rather my holidays consisted of hanging out with Nonna on the front porch. When classmates departed for the cottage, my excursions were limited to the park down the street. I attended university in Toronto rather than moving out and living in residence.  Often, I try to make sense of the choices my parents have made, and the lives they have led — dislocated from the old world, alienated in the new. In the end, however, living in two cultures has made me a more flexible, open-minded and resourceful person.

As a woman raised in a traditional culture, I was only expected to wed and embrace motherhood. The added accomplishment of higher education and a profession were niceties. I was often caught between my first culture’s expectations and my own needs and aspirations as a woman.  I have had to work twice as hard as the men in my culture, only to receive half the recognition.

In the same year I was accepted to do my doctoral work, I also became a wife. Guess which garnered more celebration? As such, I have lived in a sea of crushing pressure to conform and limit my expectations to that of wife and mother. In other words, I was expected to accommodate marriage and motherhood. Although deeply connected to my culture in many ways, I quietly chose to rebel against the same culture that can devalue our contribution as women. I opted to walk away from the ‘script’ that others had written for me. It seemed, at times, that few of my accomplishments in life were worthy of discussion around the kitchen table.

According to my southern Italian culture, success as a ‘real’ woman is measured by how well I tend to the hearth, and not in academic terms. In the home, I clear away the table and make coffee for my uncles. Outside of the home, I challenge people’s biases and teach immigrant women about their rights. At times, the dissonance between the competing images of womanhood is difficult to shoulder. There is no doubt that many young girls from traditional cultures are attempting to resolve the same dilemma. They need to face their dragons one by one, and with time their courage will surface.  Having grown up feeling that few choices were available to me, outside of a traditional female lifestyle, my hope in my professional work is to create a space for young women to consider they have more choices.

Persevering with French

In 1994, I married David Chemla (see picture below) and moved to Montreal where my husband articled and then worked as a lawyer at Stikeman Elliott. We lived there for several years. Prior to moving to Quebec, I had made few attempts to understand the complexities of that province. I quietly settled into my life in Montreal, and went about my business, naturally assuming that Montreal was like everywhere else in North America.  I decided that my ‘practical’ commitment to the Canadian debate about Quebec would be to speak French as often as my energy and goodwill would permit. I persevered to gain proficiency in the French language. Over the years, my studies in France, work projects in Quebec, and French-speaking friends and family members all brought me closer to the language.

I arrived in Montreal shortly after the Meech Lake Accord and just before the 1995 Referendum. As a newcomer to the province, how could I possibly grasp the complexity of the cultural and linguistic debates simmering in the province?  Gradually, my social identity began to shift.  I was now categorized as an Allophone and not an Anglophone, even though I communicate most efficiently in English. For the first time ever, my native origin was questioned by strangers.  “I hear a tinge of an accent,” they would say, trying to determine where I was from.

I worked, shopped, entertained, assessed arguments and sent e-mails in French and English. I read, socialized, attended meetings, negotiated car repairs, accessed services, took courses and returned phone messages in French and English.  Everything about my life in Montreal was becoming increasingly bilingual.  In essence, what is most unique about the city is its inherent bilingual nature.

Our first son, Gabriel was born on a blistery cold January day. It seemed that it would take forever before I would love being a mother. But as routine set in and our son smiled and made us laugh, I fell in love with him and with my new role. My husband David’s work commitments, as legal counsel for a multinational engineering firm, took him to far off places. This meant that I was often alone with a newborn. Loneliness set in and I longed for the days of family gatherings around the kitchen table.

I asked David if he could request a transfer to Toronto. He said he would make the request, but he was concerned that our children would not be raised in a French-speaking environment. As a Francophone Canadian, whose family was from France and Tunisia, this was very important.  I gave him my word. If we moved to Ontario, I would speak to Gabriel, and then also Alexandre, only in French. I continue this to the present day. Add to that the fact that they attended French schools – their books, television and family chit-chat was in French – and somehow in a sea of English dominance, David and I were able to raise two bilingual Francophone children.

Voice for the community

At some point, their French surpassed mine and it was time to focus on Italian. Gabriel and Alexandre always spoke Italian with my parents. They also attended summer camps, sing-along classes, read comics and watched soccer games in Italian. They developed a strong sense of being Italian, which meant spending time with family, helping the grandparents in the garden or in the kitchen and connecting with their cousins in Italy.

After the defence of my doctoral thesis, which was at the same time that I was carrying our second child Alexandre, my precious Nonna fell ill and it was time to complete the circle of care that she had started when she arrived in time for my baptism in 1963. With two children in diapers, my Nonna bedridden due to a stroke, my husband travelling more than ever since his portfolio had expanded in Ontario, and looking for a decent home in an exaggerated market, my professional goals needed to be put on hold.

They were for a while, until we settled into a routine, in our own home.  With the kids in school, given that my doctoral work had focused on Teacher Education and Multicultural Studies, I turned my efforts to working in the field of diversity. I launched Diversity Matters Inc. and went on to publish several books, curate a photo exhibit that has travelled to Scandinavia, Asia and the Middle East, produce and direct a multi-faith documentary, develop curriculum resources and deliver workshops.

Life seemed manageable, and as decent as it should be, given the storyline we are fed in our noisy world, until the sudden illness of my father. At the age of 74, he was diagnosed with stage four cancer. Dad was the eldest in his family, the caregiver, nurturer, relentless worker who loved his home-made salami, trips to Florida, bocce games, lunch at the Mandarin, and above all else, his family. He died within a matter of weeks, and everything I knew to be true and real, shattered.  I grieved longingly for the person who had been such an inspiration in my life, and an exceptional role model for my sons. He left us too soon. (See picture of  Domenico and Giuseppa Valle with their grandchildren, in 2004.)

So, instead of having quiet dinners at home or buying a new rug that matches the living room furniture, I participate in a host of Italian Canadian initiatives, from documenting the stories of Italian immigrant women for the Multicultural History Society of Ontario, to providing feedback on the Italian Canadians as Enemy Aliens national project, or being a board member of AMICI Museum, the Association of Italian Canadian Writers, Italian Heritage Month and most recently Villa Charities. I am a voice for our community as OMNI Television restructures its programming for ethnocultural communities.

I help with homework, prepare dinner, carpool to soccer practice and go to a meeting in our Italian Canadian community (or to Lifeline Syria, Multifaith Toronto, or the Canadian Race Relations Foundation). I do this for my parents, and I do this for my children. I do this for Domenico and Giuseppa Valle, as it is my small way of honouring my parents’ love and commitment to us and to this country. And I do this for my sons Gabriel and Alexandre, as it is my way of teaching them about the past, and giving them a strong sense of belonging to a place we all call home.


 Gina Valle, Ph.D., is a diversity trainer, speaker, author and the founder of Diversity Matters, where she challenges Canadians to think outside the black box when it comes to pluralism within our borders and beyond. This first-person account first appeared in Transformations Canada

Published in Arts & Culture
Wednesday, 04 January 2017 10:51

From Helwi Hamdoun to Nabil Warda

Commentary by Khaled Salama in Mississauga, Ontario

Last summer, I had an interesting debate with a young, well-travelled Qatari friend in Doha. Not unlike millions of others around the world, he was curious to know what I thought of Donald Trump’s chances winning the Nov. elections.

“He is going to win;Donald Trump will be the incoming President,” I said emphatically, many months before the elections.

My friend was shocked. When he pressed me to back up my prediction, I explained: it’s not because Trump is the best candidate and nor is Hillary Clinton the worst nightmare, but the American people want Trump and they will make sure that Trump will be the next U.S. President.

Clearly intrigued, my Qatari friend moved closer, in an effort to speak more privately.

My reasoning went something like this: the profile of immigrants to both Canada and the U.S. has changed over the years and it’s not hard to understand the anxiety in both countries.

For me, two names personify what I see as a sea change in the attitude of immigrants to Canada over the last 80 years: Helwi Hamdoun of Edmonton and Nabil Warda of Montreal.

Canada in the 1930’s

I painted for my skeptical friend the story of Canada’s first mosque that was built nearly 80 years ago in the Alberta city of Edmonton, at a time when the number of Muslims in Canada was less than 700 . With such a small number of Muslims, most of whom had migrated from Lebanon and Syria, the community didn’t have a lot money.

They worked on farms, and some of them learned to trade in fur, the main commodity in Canada at the time.

As Edmonton’s Muslim community began to grow and prosper, they felt that their religious life was being hampered. After several meetings, they concluded that a mosque is urgently needed to accommodate the small number of Muslim families who wanted not only to guard their traditions, but also have a place to socialize, party, and give back to the community as well.

The real heroes were actually heroines, the wives of those hard-working Muslim men. These women, who had challenges with the English language, knocked on the doors of businesses in their community. They were led by Helwi Hamdoun, who managed to fund-raise exactly $5,750, despite the dire economic circumstances caused by the Great Depression.

They managed to raise money for their project and get donations from non-Muslim business owners, lawyers, politicians and members of the community who donated generously. Thanks in part to support and land from the then Edmonton mayor John W. Fry, the community broke ground for the mosque in May 1938. 

To me, as an Arab immigrant to Canada, the story of the first mosque is essential to the fabric of Canada. Without Christians, Jews and other non-Muslim Canadians, the mosque wouldn’t have existed. I’ve read that I.F. Shaker, a Christian Arab, was the master of ceremonies at the opening.

The building itself was inclusive. In addition to the prayer hall, it had a social and recreational venue in the basement, with a donated piano to also entertain guests from different faiths. The mosque also housed ovens to make baked goods that could be donated and served free-of-charge to neighbours and friends.

Canada of today

I compare that with what I see today.The issue is not in Islam as a religion, but rather with some of today’s Muslims who choose freely and willingly to migrate to Canada, but have a different approach, with goals that are irreconcilable with Canada’s diversity and multiculturalism.

Here’s what I have witnessed first-hand:

·         Some Muslims believe that – only because they’re Muslims – they are better than everybody else

·         Some of them teach their kids not to greet people from other faiths on their religious occasions or holidays

·         Some feel offended when they see Christmas decorations in public places

·         Some of them will not send their kids to public schools and will provide them with home schooling or other forms of secluded education

This leaves us with a new reality, a new ideology within our society, which brings me to my second character study: Nabil Warda, the Montreal real estate developer who wants to build a community exclusively for Muslims.

Most disturbing to me was a statement he made in an interview he gave to the Montreal Gazette in which he was quoted as saying, “We would share services between us and live with people who believe that life on Earth is not only to eat and sleep but that there is something else, and to try to live as close as possible to the monotheist ideals which started with Abraham.” 

Really?

Diversity, peace and equality

Why don’t these people just follow the Koran, which has lots of verses that suggest co-existence (“diversity”), kindness (“peace”) and the principle that all individuals are equal before God (“equality”).

To me, the Canadian Charter of Rights and Freedoms can literally be found in the Koran, which was written thousands of years ago, and yet many of today’s so-called followers deny others the right to live peacefully.

Let me just cite one verse from the Koran that has been interpreted as follows:

"O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that ye may know each other (not that ye may despise (each other). Verily the most honoured of you in the sight of Allah is (he who is) the most righteous of you. And Allah has full knowledge and is well acquainted (with all things)”

I sincerely wonder why Warda decided to immigrate to Canada in the first place.

This sort of narrow-mindedness bothers me. I don’t find it surprising that lots of people in Canada now feel that it’s important to screen newcomers who want to live in our countries. Are these anxious people to blame?

Conservative leadership candidate Kellie Leitch is proposing a values test for all new immigrants. I suggest that we should seriously consider the factors that have led her to make such a proposal.

Unfortunately, we'd rather debate the fallout from her proposal, rather than examining the root causes that may be behind it.

Khaled Salama is an Egyptian-born journalist, columnist, radio host and reporter for Arab media. 

Published in Commentary
Friday, 25 November 2016 14:34

A Less-than-Diverse Media Workforce

by Amanda Ghazale Aziz in Toronto

When Carleton University asked reporter Judy Trinh to give a talk on diversity in the journalism industry to students in the journalism and communications program, she said yes. 

She suspected why the university had asked her: She works full-time for the Canadian Broadcasting Corporation (CBC), and she’s not white. Even with some reservations, she took the speaking opportunity with a plan in mind. 

Up to this point, high schools had been her regular venues to give lectures about journalism. When these schools had asked her to present on diversity, it was always about women in journalism, not race. Carleton’s request was a first. 

Carleton’s invitation was an opportunity for Trinh to encourage racialized students to pursue a career in journalism. She truly believed that diverse representation in newsrooms matters, and the first step would be to start an honest discussion on race and the Canadian newsroom. If these students were going to build a meaningful career in media, then they would have to know the full truth. 

In a visual slideshow presentation, Trinh presented a comparison of statistics from a study in the Columbia Journalism Review: 49 per cent of minority journalism graduates find a job in journalism, compared to 66 per cent of white journalism graduates. This is the reality for Black, Indigenous and people of colour (lumped into one vague group as “minorities”) who want to break in this industry in the U.S.

A now infamous Laval University study in 2000 had found that 97 per cent of journalists at that time were white. For Trinh, the lack of in-depth reporting on non-white cultures was the sad consequence of the statistic.

“In terms of access, in terms of building trust,” said Trinh. “If you have visible minorities in your newsroom, those ties are stronger.

“When you don’t have those ties, it’s much more difficult to get into those communities and cover them, because there is always a sense of distrust as an outsider.”

Gaining access to racialized communities and reporting on their cultures in more depth are two of many reasons that Trinh thinks that newsroom should be trying to diversify more. A white journalist could conduct thorough research for a piece on a racialized culture and community but there would still be missed nuances.

Even despite these obvious advantages, the statistics suggest that employers still don’t get it. Recently, the CBC came under fire from CANADALAND for not abiding by the Multiculturalism Act’s guidelines on equal opportunity employment for racialized folks. According to the report, a staggering 90–93 per cent of CBC staff were white whereas according to Statistics Canada only around 75 percent of Canadians are white. What’s unsettling in this report is the possibility that employers aren’t compelled to address their discriminatory hiring practices.

Currently, the Multiculturalism Act, along with the Employment Equity Act, is the driving government legislation when it comes to ensuring diverse representation in the newsroom  — and the act only applies to newsrooms that are publicly funded. Even then, the act isn’t so heavily implemented as it should be, nor is it fit to match our racial climate today.

The act was written in an era that believed it had achieved a post-racial society. Pierre Trudeau introduced the idea of a Multiculturalism Act in 1971, and Brian Mulroney ratified it a decade later.

Today, however, one in five Canadians identify as a visible minority and we aren’t embracing multiculturalism as much as we think we are. A recent poll by the CBC and Angus Reid shows that 68 per cent of Canadians believe “minorities should do more to fit in with mainstream American/Canadian society,” indicating access to diverse media representation is lacking. 

And the Multiculturalism Act itself hasn’t been as accessible as it should be. The language of the act itself is dependent on a dated sense of what equality is, which gives the idea that the act is one size fits all for everyone:

“3 (1) It is hereby declared to be the policy of the Government of Canada to (e) ensure that all individuals receive equal treatment and equal protection under the law, while respecting and valuing their diversity;”

Yasmin Jiwani, a communications studies professor at Concordia University, has been researching the relationship between policy and media over the last few years. In a project with other researchers, Jiwani carefully looked at how Indigenous youth and Muslim youth were portrayed in a three-year time frame at The Globe and Mail. They saw that stories on these groups typically fit narratives such as either “Youth in Trouble” or  “Youth as Trouble”, while non-Indigenous and non-Muslim youth were often portrayed as overachievers and young entrepreneurs. 

“What my research has shown,” said Jiwani, “is that when we do see people of colour in the media we only see them as ‘problem people’—people who are criminals, people who are taking advantage of Canadian benevolence, or people who are out in war zones.”

“If you are a policy-maker, who most likely doesn’t always encounter folks who are marginalized, what does the press tell you? It tells you that these are ‘problem people’ and they don’t belong in our nation.”

Canada likes to hail itself as a multicultural mosaic. And with Donald Trump’s win in the U.S. election early this November, many citizens have been taking the opportunity celebrate Canada’s apparent superiority—forgetting that the country is rampant with its own problems.

After Trump’s victory, Kellie Leitch—who is currently running to be the leader of Canada’s Conservative Party—sent out a mass email calling Trump’s victory an “exciting message that needs to be delivered in Canada as well.”

Before the 2016 U.S. election, she’d already announced plans for tougher screening processes for immigrants and refugees and was promoting the Conservative Party’s idea of creating a “barbaric cultural practices” tipline for the RCMP, which she later said she regretted. 

You don’t have to look far online or in print to notice that we’ve fallen short of our nation’s ideal of equality and multiculturalism. Is Canadian journalism today operating under an act that depicts not only an aged view, but one that is unrealistic in its depiction of what multiculturalism is? It’s unclear how employers are required to fulfill their obligations under the Multiculturalism Act and the Employment Equity Act in their workplaces.

Shree Paradkar said it best in her Toronto Star column: “Non-representation in journalism is a form of oppression. It happens when we—Canadians—invite or accept newcomers to our mutual benefit, but then allow only one dominant group—whites—to play gatekeeper to all the stories, generation after generation. Indigenous people, too, are not exempt from exclusion.”

Equally, there is anxiety about newsrooms using racialized writers as tokens instead of addressing changing their overall hiring practices. Jiwani said she is concerned about the trend of news organizations hiring racialized writers to report exclusively on diversity. She calls these token writers “race ambassadors.”

Denise Balkissoon, currently the editor of the life section at The Globe and Mail, recalls that early in her career pitches concerning race and diversity were often shut down. Now she sees the opposite happening. Emerging journalists are being offered the chance to write on these topics. The dilemma, though, is that the opportunity doesn’t extend beyond that assignment.

“Usually a young journalist of colour will get tapped to write a sensationalist story and that story will turn out great,” Balkissoon said. “But then that journalist doesn’t get hired as a staff writer or nurtured to be a well-rounded writer.” 

“People have figured out,” added Balkissoon, “that diversity is relevant at a time when there’s no money dedicated to hiring anyone.”

Along with being an editor, and writing a column, Balkissoon is the co-host (with Hannah Sung) of the Colour Code podcast. Colour Code was first conceived after The Globe and Mailgave workers the opportunity to apply for a special projects fund.

The idea for the podcast was originally about Canadian identity but shifted to focusing on race and Canada. “Our goal was not to prove that racism exists,” said Balkissoon, “but that it was already assumed.”

There were already plenty of American podcasts out there on race, and Balkissoon and Sung wanted to do something just as “meaningful and hard-hitting.”

While some white listeners reached out to Balkissoon and Sung to thank them for helping them learn and to re-examine their privilege, others sent hate mail—especially when the show tackled difficult topics. A particularly large amount of hate mail followed the episode “Eggshells,” in which Balkissoon revisits a heated discussion she had on assimilation at CKNW, a radio show in Vancouver. That backlash inspired her column piece, “We all profit from soldiers on the front lines of hate.”

Readers also have responsibility over what they want to get out of a newspaper since they choose what content and publications they read. Balkissoon insists that people who are interested in good journalism should also not hesitate to “tell the people who run it that diversity is important to them.”

She also sees that importance being reflected on their financial contribution, and how it’s contingent on progressing journalism.  After starting the crowdfunded digital magazine The Ethnic Aisle with a group of friends, she was surprised over how many people responded with interest to an online publication solely focused on race and ethnicity.

“[The Ethnic Aisle] was envisioned as a side-conversation,” said Balkissoon, “because when I had first joined Twitter I found myself getting into conversations about race in a way I had never before. And then it also became a way for younger journalists to get practice in pitching and to get practice in editing.” 

Beyond small publications, spaces for young and racialized journalists to flourish can be hard to find. 

Second-year journalism student Andrew (whose name has been changed to protect his identity) finds himself completely alone in the concentration of his program as the only person who identifies as Black.

When he considered going into radio, he was cautioned by the program staff about how the medium was “unbearably white.” His instructors had another recommendation. “They asked me, why would you want to stay here? Toronto has a bigger market—which I kind of get,” he said.

“But it was as if they had wanted me to be the lone Black reporter for a while and then leave for a larger city. The question is, are they really making an effort to attract people to the East coast to work here? Or are they looking for what’s good ‘locally?’ As in hiring what locals want, as they aren’t interested in seeing people of colour in the media.”

As he carries on with his studies, Andrew still plans to continue airing out concerns to his school’s faculty. These are discussions that are frank, he adds, but necessary. 

It’s becoming more and more obvious to the public that, in attempts to address this issue, racialized folks are finding a way to speak out. For the last issue of The Ryerson Review of Journalism, the masthead chose diversity as its main focus. Every single article inside the print issue was dedicated to that theme. “Because it’s 2016” was plastered in bold text on the front cover.

And while the year is nearing its end, the discussion is far from over.

Amanda Ghazale Aziz is a student at the University ofToronto, and is a senior editor at the Intersections: The Clapback Journal and associate editor at Acta Victoriana. In 2014-2015, she was one of the Editors-in-Chiefs atThe Strand, and has also contributed to The Varsity, CWA’s Media Works Guide as well as with other publications. Sometimes, she writes on napkins before using them. You can find her as a part of Badass Muslimah's upcoming podcast and as a member of Femifesto.ca.

This story was originally published on belaboured, and is publised under a Creative Commons Attribution 4.0 International license.

Published in Arts & Culture

A study led by Western University researchers Stelian Medianu and Victoria Esses has found that visible minorities are significantly under-represented in senior leadership positions at City Halls in London and Ottawa, with Hamilton faring better.

In London, only 7.9 per cent of senior leaders in the non-profit and municipal public sectors were identified as visible minorities compared to 13.1 per cent of the general London population.

In Ottawa, only 11.9% of senior leaders in the studied sectors were visible minorities compared to 19.4 per cent of the general Ottawa population.

In contrast, it was found that 13.8 per cent of senior leaders in Hamilton were visible minorities, closely aligned with the 14.3 per cent of the general Hamilton population who are visible minorities, according to a Western University news release

New Canadian Media interviewed Prof. Victoria Esses by email. She is Director of the Western Centre for Research on Migration and Ethnic Relations. Access the study here: Visible Minorities and Women in Senior Leadership Positions: London, Hamilton and Ottawa

Q: What would you say were the top five findings from this study?

The top five findings from the study are as follows:

In London and Ottawa, our data showed that visible minorities and visible minority women were severely under-represented in leadership positions in the municipal public and non-profit sectors. Hamilton fared better overall.

The municipal public sector had the poorest representation of visible minorities and visible minority women across all three cities. Visible minorities and visible minority women were also severely under-represented in Ontario’s agencies, boards, and commissions.

There was also evidence of under-representation of women at the senior leadership level in all three cities and Ontario’s agencies, boards, and commissions, but these effects were less severe than those evident for visible minorities and visible minority women.

Q: What do you think was your most startling finding in the representation of minority groups ?

The most startling finding was with respect to the lack of representation of visible minorities in the municipal public sector.

Q: You have been a researcher in the area of immigration and equity for a long time. What are the legitimate conclusions Canadians can draw from this study nation-wide? Is there a need for studies in other immigrant-rich cities and towns across Canada?

There is a need for studies in other cities and towns across Canada. Similar research is currently being conducted in Vancouver and we look forward to seeing their results.

I believe that one conclusion that can be drawn from these results is that there is still work to do to ensure that senior leaders who are our decision-makers represent those for whom these decisions are being made. This work may occur at the level of recruitment, as well as selection of senior leaders.

Q: Did you interview corporations and hiring managers? How did they explain the gap between the demographics of London and the representation within their own companies/institutions? Are they doing anything to fix this gap?

As mentioned, we did not look at businesses. Instead we examined the public sector and non-profits. It is also important to note that our methodology involved examining the representation of visible minorities in leadership positions and we found evidence of under-representation, but we did not address the issue of why these effects are evident. 

 

Published in Top Stories
Page 1 of 11

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Do you agree with the new immigration levels for 2017?

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