RobinsonTheory

See if I ever donate money to you guys when I'm rich & famous.

Tue, 28 Jul 2009 18:34:15 GMT

My school won't give me access to the course evaluations for courses I TAed because "those are for faculty only." Grrr.

Mon, 20 Jul 2009 14:07:39 GMT

Today I'm hashing out a cover letter to go with my CV and course proposal to the sexual diversities centre. It's unlikely they have any openings, or any money to hire me (nobody does) but at leats it will put me on their radar.

White feminists

Fri, 12 Jun 2009 15:25:18 GMT

Interesting post in debunkingwhite about white feminists specifically, Jessica Hoffman's Open Letter to White Feminists.

White feminists have difficulty hearing letters which address them as a racial group, because white women don't usually see their whiteness as relevant. That's part of what makes it a privilege--that thinking of it as relevant is an option, rather than a necessity of survival.

I recently interviewed forty bisexual women in Toronto, a city that reports a visible minority population of 42.9% (with all the ensuing white panic that entails). Only 15% identified themselves as visible minorities. Of the remaining 85%, only 12.5% self-identified as white or Caucasian. The women who used these identifiers did not give additional details (e.g., British, or German) with one exception, who described herself as having a “boring WASP background.” This suggests that those women who receive white privilege may not see whiteness as a significant or even accurate identity themselves.

I wonder how white feminists can hear themselves addressed by a letter to white feminists if they have difficulty seeing their whiteness as anything other than politically neutral.

Defence dates

Fri, 05 Jun 2009 14:48:58 GMT

So after many pained weeks I have finally received an email from TST suggesting that my defence may be as early as the first week of July (or as late as September, depending on people's schedules). This is very good news.

Approaching the final hurdle

Fri, 15 May 2009 13:50:40 GMT

After much neglect of this livejournal I am glad to say that I have a lot going on, scholastically.

I'm awaiting a date to defend my thesis, which was finally completed in April. My committee will consist of Dr. Marilyn Legge of Emmanuel College (thesis director), Dr. Marsha Hewitt of Trinity College (internal examiner), Dr. Lee Cormie of St. Michael's College (departmental examiner), and Dr. Thomas E. Reynolds of Emmanuel, and Dr. Traci West of Drew Theological School, Madison, N.J. Dr. Michael Stoeber is the committee chair, who oversees the process.
I am crafting an article for a peer-reviewed journal out of one of the chapters. I submit this by June 1.
I am presenting a portion of a chapter at the American Academy of Religion in November. This will be my first time presenting a paper at a conference.

Other scholastic projects I have slated for this summer include:

Revising my website, which has been badly neglected during my dissertation writing. I want to add pdfs of my masters and undergraduate theses, some articles from my course work, and something like mini-articles.
Crafting articles from the other chapters of the dissertation and submitting them to various journals.
Polish the documents in my teaching dossier and apply for teaching positions (if there are any in this economic climate).
Promote the completion of my study in the mainstream and queer press.

Insider researcher

Fri, 29 Feb 2008 15:19:43 GMT

Although I have given my research participants pseudonyms, most of them choose not to be anonymous to me when answering the questions through email. In many cases they are my friends who have answered the questions to be helpful. I appreciate that they have bared their lives to me as they did, knowing that it makes them more vulnerable to me within our friendship. Although I sent them my own answers to the same questions, the power is still imbalanced in that I now possess their answers for publication. Because I want my dissertation to be good, I am beginning to feel the weight of the responsibility I have taken on in relation to the women I interviewed.

It is a challenge to me to ensure that in analyzing and reporting the data I stick to what I actually have, and not read what I know about them into what was said. One thing I'm doing to help is I've removed the responses from the email addresses and associated them only with the chosen pseudonyms. Over time this helps me to forget who was who.

It's a challenge to keep the data from seeping into my friendships. If something was written to me in an interview, it's not something I can speak to you or others about at a Pride brunch, at your house or at a TBN party. I can't tell you how your girlfriend feels about the problems in your relationship based on her interview. I can't give you my personal opinion on your identity or relationship (although I certainly have one). In some ways, I realize I have to prioritize my commitments to the participants over that of my community and circle of friends, even (perhaps especially because) they overlap.

At the same time, I can't let some of the things I know from being a community member slip into the research. Some of the things I know would be interesting to juxtapose against the data I have. Particularly those things which relate to the focus of my work: transition points in bi women's identity, definitions of monogamy and polyamory, and notions of community belonging. Some of these things have to be kept out because they were received in a confidential space, such as a BiWOT meeting. Other things are privileged because they were said to me as a friend.

In many ways, it's similar to my work as a journalist, particularly when I worked with vulnerable populations like bisexuals, transmen and transwomen. Having a code of ethics that empowered the people I interviewed was difficult, especially when it meant killing a story. But it was good practice for this kind of research, because it gave me experience in responsible use of material, ownership of information, and accountability to the people who spoke with me. There is a cost (in convenience, in time, in money, in power), to doing feminist research, but it also leaves me feeling that I can still look people in the eye after my work is done.

New Article on my website

Mon, 07 Jan 2008 13:29:41 GMT

I have just posted a new article on my website.

The article looks at four elements of bisexual culture, which have been essential to the growth of the bi women’s community in Toronto: 1) anthologies, 2) zines, 3) online computer forums, and 4) discussion groups.

This piece developed from an essay I wrote for one of my comprehensive exams.

Activism isn't doing whatever the majority wants.

Sat, 10 Nov 2007 17:51:00 GMT

I've been ignoring the Employment Non-Discrimination Act (ENDA), partly because it's relevance is mostly limited to the United States, and partly because the email related to it has been filling my inbox for months, which I resent. Yet I felt motivated to write when I read the recent results of this ENDA Poll.

The Advocate reports the results of a survey apparently commissioned by the Human Rights Campaign (HRC). 59.1% surveyed favoured passing the Employment Nondiscrimination Act, which doesn't include protections for trans people. I'm ignoring the 67.7% result because the question they asked made it seem as if all options would help trans people to varying degrees.

The poll surveyed 514 queers. That's not very many, although it's more than I know personally. They don't indicate how they obtained these people, except to say that they didn't come from an HRC database. The company that did the survey doesn't indicate on their website how they get their respondents. Apparently, 246 respondents were male, 262 were female, five were ftm and one was mtf. I don't know if they also counted the transpeople as men or women or only separately. Regardless, I'm going to guess that all the trans people voted to have human rights. They also didn't say what the sexual orientation breakdown was. I'd be surprised if they had many bisexuals on this LGBT survey.

The Advocate article finishes off by noting that "More than 300 LGBT organizations nationwide opposed ENDA -- which will next be taken up in the U.S. Senate -- because it did not contain protections for transgender people."

I read this to imply that LGBT organizations should be doing what randomly surveyed LGBTs say they want. Several blogs and websites have said so explicitly, and some have suggested that these groups should be putting their financial resources toward serving people in proportion to their statistical appearance in surveys. To translate, they feel gay men should have most of the services, and then lesbians, etc. etc.

Many people seem to feel that LGBT organizations are misguided or irresponsible if they fail to represent the majority of queers. But representing people is what elected representatives do. If you want to be represented, call your congressman. Activism isn't about being an elected representative.

To the queer people of the world, I must say, as an activist, "I don't work for you."

Activism is a moral calling. It's not something I do because there's a statistical survey which proves people favour having rights. It's something I do because I see my people suffering. Who "my people" are varies. The proper response to this suffering (morally speaking) is action. For some people that takes a form other than activism, which is fine. I'm not saying activism is the only response; but it's mine.

As an activist, what the majority thinks (or says they think in a survey) isn't my motivating force. I'm motivated to do what I think is right. This isn't always popular. Majorities aren't well known for having a keen sense of moral duty. As a result, activism is painful. Opposing racism is painful. Opposing sexism is painful. Opposing transphobia, lesbophobia, homophobia and biphobia (and all the other fear-based hate systems) is painful. Not only does being an activist not make you popular, it may result in being ostracized by people who would otherwise have been friendly and even slept with you.

The reward for doing right isn't happiness or love or fame. Most of the activists I know, despite their astounding achievements, aren't as famous as their local weather reporter. Most activists aren't loved; many are vilified as complainers, attention-seekers, or nit-pickers. Most of us aren't even all that happy, perhaps because we still see so much suffering, despite how hard we work to fix it.

The only reward I know I get from activism is the joy of having been right. I agree with Aristotle, that virtue is a reward in itself. This is often the only reward, especially if we find ourselves fighting a losing battle against selfishness and bigotry. And it's a sad fact of activism that you have to learn to lose. The challenge, for me, is to enjoy having been right without coming to enjoy others being wrong. That's self-righteousness, a vice in which I indulge all too often.

Back to ENDA: even in its discriminatory form, even with religious exemptions, it may do some good. But with it comes the baggage of who was purposely left behind. The decision to go ahead may have been convenient, popular, or even strategically necessary, but in my opinion, it wasn't right. And for an activist, right and wrong count.

TAMS analyser

Sun, 07 Oct 2007 16:56:33 GMT

I'm considering using the TAMS analyzer to help record, store and process my qualitative data. I'm attracted by the fact that it's text-based, free, and mac-compatible. Have any of you used this software and if so, what was your impression of it? I'm especially curious as to whether I will find it compatible with the voice centred relational analysis method I've chosen to use (a variation on Carol Gilligan's listening guide).

rough draft, portion of chapter one

Mon, 01 Oct 2007 15:21:51 GMT

Statement of The problem: What does Polyamory have to Do With Bisexuality?
[This is a portion of my first chapter. I've removed the footnotes for formatting reasons. I've also got lots of extra bits and pieces floating around which will eventually fit in here.]

Theologian Richard McBrien wrote that our first theological question is “Who am I” or “Who are we?” It is in our attempt to understand our own lives, claimed McBrien, that we begin to explore what is typically thought of as “religious issues” – God, Jesus, church, and morality.

As a bisexual woman, the question “who am I?” has been answered for me many times over by external forces. I am “greedy,” “lying,” a “conformist” who is “really either heterosexual or homosexual.” My sexuality is “a fearful compromise,” “intrinsically disordered,” and the “ultimate perversion.” The bisexual movement of which I am a part is a “danger to the lesbian community far greater than any threat by homophobes." Of all the answers I have received about who bisexuals are the most common has been that we are promiscuous, content only with both a male and female partner, destined (perhaps doomed) to leave a man for a woman or a woman for a man. In more neutral terms, the message is that bisexual identity ultimately mandates a polyamorous relationship structure.

Challenge of Polyamory to Bisexual Politics
To be a politically active bisexual is to be faced with a plethora of issues, each of which clamours for priority. Nearly all of the issues of systemic homophobia and heterosexism that are relevant to gays and lesbians (e.g. employment, bullying and violence, legal inequality) also apply to bisexuals. In addition, although people of all sexualities may choose not to be monogamous, bisexuals alone are identified as inherently non-monogamous. In voicing his opposition to the Employment Non-Discrimination Act, Donald Nickles, a Republican Senator from Oklaholma, stated that "bisexual by definition means promiscuous, having relations with both male and female.” He called legally protecting bisexuals “a serious mistake."

Polyamory is a divisive issue for bisexuals in two ways. First, it creates a schism within the bi community itself. Bisexuals initially addressed this issue as a myth to be dispelled. Yes, they assured everyone, bisexuals can be monogamous. But within our community there was also a growing polyamorous movement. Bisexual activist Pepper Mint sees bisexuality and polyamory as strongly linked. “In our current cultural moment,” he writes, “there is a certain inevitability about this connection: anywhere polyamory goes, bisexuality will travel with it. Poly activism is bi activism.”

In addition to creating divisions within our own community, polyamory is an issue that separates us from lesbian-identified women. Certainly, some lesbians are polyamorous, as books such as The Lesbian Polyamory Reader show. Yet monogamist values remain foundational to the lesbian community, and in some cases serve as boundary markers, separating bisexuals from lesbians. Paula Rust’s research revealed that lesbians felt less accepting of bisexual women when they viewed them as having relationships with both men and women than when they viewed them as having attractions to both men and women. Rust also found that bisexuals were twice as likely as lesbians to be involved in multiple partnerships. The issue is thus practical as well as theoretical, with lesbians being opposed not only to what they think bisexuals do, but also to what many bisexuals actually do.

One possibility is that identity labels may reflect goals and values as much as they do sexual history. Only 29.5% of the bi women interviewed by Rust saw monogamy as their ideal relationship structure, compared with 45.7% of lesbians. Rust’s work makes clear that there is a connection of some kind, even if only behaviourally, between bisexuality and polyamory. I hope my research can provide a glimpse into what that connection might be, and how it might function for bisexual women. This can provide bisexual women with a greater self-understanding from which to build connections with lesbians.

While polyamory may draw lines within our own queer women’s community, it also ties bisexual women more closely with non-conforming heterosexuals. A 2002 study by polyamory journal Loving More Magazine found that 50% of their four hundred respondents identified as bisexual, 45% identified as heterosexual, and only 5% identified as gay or lesbian. That same year social psychologist Gregory Herek found that heterosexuals rated bisexuals more negatively than any other minority group, with the exception of intravenous drug users. If polyamory is chosen mainly by heterosexuals and bisexuals then such a bond could be a foundation for coalition-building between bisexuals and non-conforming heterosexuals. Given Herek’s finding, any issue on which political alliances might be forged between bisexuals and heterosexuals becomes significant.

Invigorated by strides made on the issue of equal marriage for same-sex couples, the polyamory movement has begun to demand legal recognition for its own relationships, and with some success. In September of 2005 the Netherlands registered a civil union between three partners. Following the gay liberation model, polyamorous people have formed support and educational groups within faith traditions. An understanding of the continuities and discontinuities between bisexuality and polyamory will help bisexuals determine their stand on this political movement.

Challenges to Bisexuals In Theology
Bisexuals have begun to theologize on our own behalf, as evidenced by the publication of the multi-faith anthology Blessed Bi Spirit. Although gays, lesbians and bisexuals have shared interests theologically, the conflation of bisexuality with polyamory has made achieving solidarity difficult.

Increasingly, the existence of bisexuals has been involked as a bogeyman in the debate about legislative equality. Focus On The Family, an evangelical Christian group, writes: "Those who would redefine marriage often insist that the only necessary qualification for marriage is “love.” Yet if one accepts that rationale, then there can logically be no boundaries as to what constitutes marriage; any combination or number of consenting individuals must ultimately gain the same legal and societal sanction as natural marriage. What about bisexuals? Won’t they ask to marry members of both sexes at once? " By presenting our sexual identity as innately connected with multiple partnerships, religious fundamentalists aim to foster opposition to the equal marriage movement; not for what it is per se, but for the direction such equality might lead.

Conservative Christians are not the only ones who have framed bisexuality as the limit of tolerance. A debate among Presbyterians for Lesbian and Gay Concerns, about whether or not to include bisexuals in their name, evoked anxieties similar to those of Focus on The Family: "Do we really want to include an orientation which by definition is non-monogamous? It seems to me we’re having enough trouble getting the church to accept monogamous lesbian and gay relationships, without asking them to branch out in this way." In this argument bisexual marginality functions to normalize gay and lesbian relationships. In this way, bisexuals present as great a challenge to the self-understanding of gay and lesbian religious groups as gays and lesbians present to mainstream religious organizations.

How should bisexuals respond? Do we proclaim our ability to be monogamous, thus marginalizing polyamorous bisexuals? Do we reject temptations to normalize our identity, even at the cost of solidarity across sexual orientation categories? Can we even begin to respond without a clearer sense of how bisexuality and polyamory come to be associated? As bisexual movements gain momentum, bisexuals are discussing the central question of who “we” are. This dissertation is a contribution to that discussion, which is at once personal, political and theological.

First post - self positioning

Mon, 24 Sep 2007 19:08:21 GMT

Bisexual
Patti Lather argued that the goal of feminist research is to “correct both the invisibility and the distortion of female experience in ways relevant to ending women’s unequal social position.” I feel this aim most keenly in relation to bisexual women. I have identified as bisexual since coming out seventeen years ago, and much of my activist life has been dedicated to building a bisexual community in Toronto.

Generation X
I was born in 1973. I am a member of Generation X, and a third wave feminist. For me, the emphasis on “grrl power” and the Do-It-Yourself-style of third-wave feminism and queer activism is the result of growing up in a world where the power of human action, both for good and for evil, was continually on display through the immediacy of television. The year I turned sixteen also saw the end of the Berlin wall, the crash of the Exxon Valdez, tanks rolling over students in Tienanmen Square, and the Montreal massacre. My first sexual education class included a discussion about AIDS. The year I came out as bisexual the World Health Organization removed “homosexual” from their list of diseases, Nelson Mandela was freed from prison, and the world wide web was invented. The activist in me has been inspired by the fall of apartheid, and spurred to action by the rise of the Religious Right.

Third Wave Feminist,
In the article that coined the term “third wave feminism,” Rebecca Walker wrote that “To be a feminist is to integrate an ideology of equality and female empowerment into the very fiber of my life. It is to search for personal clarity in the midst of destruction, to join in sisterhood with women when often we are divided, to understand power structures with the intention of challenging them.” Like Walker, I am bi-racial and bisexual. My parentage is Scottish and Micmac (a first nations group indiginous to Nova Scotia, Prince Edward Island and New Brunswick). As a biracial bisexual, I find myself excluded by universalizing descriptions of “women’s experience.” Too much of my identity falls outside the norm to feel comfortable with unexamined assumptions about who "we” are as feminists. Instead, I am drawn to the places where identities and commitments intersect, overlap, conflict, and shape one another.

Social Consctructivist
As a social constructionist, I reject biological determinist explanations for sexuality. Sexuality is remarkably adaptive, fluid and unpredictable, with many facets of meaning to it. As heteropatriarchy defines it, female sexuality is passive, receptive, and directed toward reproduction. Within this system, femininity is not simply a collection of all that is “other” to masculinity. Rather, masculinity and femininity form a complimentary unit whose totality is heterosexuality. Politically, I would term attraction to one’s own sex as “ex-gender behaviour.” Although I disagree with the catch phrase ‘feminism is the theory, lesbianism is the practice,’ I do agree that feminism is a movement on a spectrum of feminine behaviour, away from hetero-normative sexuality. To put it more bluntly, any time a woman does something that is not approved by heteropatriarchy she is re-defined as less feminine. Femininity is thus a cultural wage, like whiteness, that is used as a reward for conforming behaviour.

Working Class
I am descended from the working poor and from what Karl Marx called the lumpenproletariat—individuals subsisting through crime such as bootlegging. I was raised in poverty in a country whose standard of living is ranked sixth by the United Nations. The rural poverty I experienced was different from the urban poverty my parents had known. I have never seen a bedbug, but was in my teens when we got a flushing toilet. Having grown up poor enables me to see the privileges at work behind what many view as necessities.

Currently I am working-class, supporting myself through retail and service jobs. Although financially insecure, this class position can undercut sexist gender roles, which expect women to be decorative, dependent, and subordinate. As Karen Kollias writes, “Working-poor women, starting at an early age, are used to making decisions that affect others and have to develop confidence in their ability to confront day–to-day responsibilities.”[1] This confidence has been invaluable in organizing community-building projects, confronting heterosexism, homophobia, and biphobia, and communicating our bisexual struggles and vision through the media.

I do not think that there is a contradiction inherent in being a working-class academic. Some feminists have viewed education as a process that erases ones position as working class.[2] In this view, educated women might identify themselves as being working-class in background, but their shift in intellectual resources and earning potential disqualifies them as working-class individuals.[3] At the same time, some construe their background as preventing them from ever being authentically middle-class.[4]

These critics are correct that education is a process aimed at creating a middle-class. As feminist librarian Mary McKenney notes, “[a]ccording to the stereotypes, she can’t be working class if she went to college, seems intelligent, cares about larger issues, has good table manners or likes the arts.” [5] But in making alienation from education definitive of working-class experience they overlook the resistance and counter-knowledges which working-class individuals bring to their studies, as well as the internal critique to be found within middle-class academia itself.

Undoubtedly, many working-class people have been denied access to higher education, and many have been forced out of grade school by economic necessity and social design. However, a lack of literacy and a disinterest in learning is not universal among the poor. Working-class culture is not without its theory and theorists; rather, it occurs outside the authorized discourses of knowledge, and is therefore often dismissed, criticized as parochial and faulted for failing to properly discriminate between legitimate and illegitimate sources. Furthermore, class is a material as well as a psychic reality. Economic violence marks the body in ways that reinforce and undergird charicatures of the poor as degenerated, dirty, and otherwise inadequate. In Elements of AntiSemitism Horkheimer and Adorno write, "Violence is even inflamed by the marks which violence has left on them."{6] I see this same dynamic at work in the direct (beatings) and indirect violence (of interventionist and paternalistic social welfare organizations) against the poor which is itself elicited by the marks left by the economic violence of poverty.

White privileged
I have freckled white skin, which is characteristic of my Micmac ancestors.[7] My mother’s family was Scottish, white, and estranged from us. My father’s family was multiracial, but primarily Micmac, black and East Indian. As a child I noticed that strangers would frequently address their questions to me, rather than my older, less-white cousins. At the same time my nativeness was often dismissed by white people, for whom the image of what a "proper" native woman looks like is predetermined by American images of bronze skin and a Plains headdress.

I noticed racial hierarchies at work even within the family. My grandmother, who had run away from forced residential schooling as a child, frequently emphasized the importance of preserving my whiteness by avoiding the sun, which might expose my native heritage. For her, whiteness was something she could achieve for her descendants.

My racial positioning means that I am aware of the white supremacy shaping western culture, despite being treated as white by others. In my dissertation study of bisexual women, I found myself noting the overwhelming whiteness of the participants. Two women in my survey mentioned having native ancestry, and one woman described her heritage as Jamaican. Although I did not intend my study to be representative of Toronto, it seems worth noting that my sample was so white, in a city that reports a visible minority population of 42.9%.[8] I began to reflect again on how white hegemony operates within our bisexual community, and what might be done about it.

Nowhere identities
Biracial, working-class academic, and bisexual have traditionally been construed as impossible middle grounds, belonging nowhere. I feel comfortable with Third Wave Feminism in part because it has not tended to view categorical transgression in this way. Indeed, multiple positioning or border crossing can be viewed as an aid to sisterhood, rather than a barrier.

Notes
[1]Karen Kollias, “Class Realities: Create A New Power Base,” in Building Feminist Theory: Essays From Quest, a Feminist Quarterly, ed. Charlotte Bunch, Jane Dolkart, Beverly Fisher-Manick, et al. (New York: Longman, 1981), 128.

[2] Kathleen Lynch and Cathleen O’Neill, “The Colonisation of Social Class in Education,” British Journal of Sociology of Education 15, no. 3 (September 1994): Diane Reay, “The Double-Bind of the ‘Working-Class’ Feminist Academic: The Success of Failure or The Failure of Success?” in Class Matters: ‘Working-Class’ Women’s Perspectives on Social Class, ed. Pat Mahony and Christine Zmroczek (London: Taylor and Francis, 1997), 20; Kathleen Lynch and Cathleen O’Neill, “The Colonisation of Social Class in Education,” British Journal of Sociology of Education 15, no. 3 (September 1994): 308.

[3] Kay Standing, “Writing The Voices of The Less Powerful: Research on Lone Mothers,” in Feminist Dilemmas in Qualitative Research: Public Knowledge and Private Lives, ed. Jane Catherine Ribbens and Rosalind A Edwards (London: Sage, 1998), 197; Jo Anne Pagano, Exiles and Communities: Teaching In The Patriarchal Wilderness (Albany: State University of new York, 1990) 136.

[4] See Saundra Gardner, “What’s a Nice Working-Class Girl Like You Doing In a Place Like This?” in Working-Class Women in the Academy: Labourers in the Knowledge Factory, ed. Michelle M. Tokarczyk and Elizabeth A. Fay (Amherst: University of Massachusetts Press, 1993), 49-52. Donna Langston, “Who am I Now? The Politics of Class Identity,” Idem 69-71.

[5] Mary McKenney, “Class Attitudes and Professionalism,” in Building Feminist Theory: Essays From Quest, a Feminist Quarterly, Charlotte Bunch, Jane Dolkart, Beverly Fisher-Manick, et alia (New York: Longman, Inc. 1981), 147.

[6] Max Horkheimer and Theodor Adorno, "Elements of Anti-Semitism: Limits of Enlightenment," in Dialectic of Enlightenment, Trans. John Cumming (New York: Continuum, 1996, original edition 1944), 183.

[7] R. Ruggles Gates, “The Blood Groups and Other Features of the Micmac Indians,” Journal of the Royal Anthropological Institute of Great Britain and Ireland 68, (July - December 1938): 297. Forty-seven percent of the children Gates studied in the Shubenacadie Residential School had skin that could be classified from white to pale. Rather than reassess his expectation of what constituted “Indian characteristics,” he argued that “pure bloods are long since extinct.” Idem 284.

[8]Statistics Canada, “Canada’s Ethnocultural Mosaic: 2006 Census,” (April, 2007): Catalogue 97-562-X http://www12.statcan.ca/english/census06/analysis/ethnicorigin/pdf/97-562-XIE2006001.pdf.