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Abella, I.; & Troper, H. (1979). ‘The line must be drawn somewhere’: Canada and Jewish refugees, 1933-1939. Canadian Historical Review, 60, 178-209.

• Keywords: Jewish, refugee, holocaust, immigration policy, exclusion.
  Timeline: 1933-1939.
  Summary: Abella and Troper examine Canada’s 1930s immigration policy, which excluded Jewish refugees: “The Canadian government’s success in withstanding pressure from pro-refugee groups, both Jewish and non-Jewish, was virtually complete. The Depression, the general apathy in English Canada, the outright hostility of French Canada, the unyielding opposition of certain key officials, the prime minister’s concerns for votes, and the overlay of anti-Semitism that dominated official Ottawa thinking on the question combined to ensure that no more than a mere handful of Jewish refugees would find haven in Canada” (p. 209).

Abu-Laban, Y.; & Stasiulis, D. (1992). Ethnic pluralism under siege: Popular and partisan opposition to multiculturalism. Canadian Ethnic Studies, 26, 365-386.

• Keywords: Multiculturalism policy.
• Timeline: 1970s-early 1990s.
• Summary: This article surveys some criticisms on multiculturalism policy and practice in Canada.

Agrawal, S. (2006). Housing adaptations: A study of Asian Indian immigrant homes in Toronto. Canadian Ethnic Studies, 38, 1, 117-130.

• Keywords: South Asian, immigrant experiences, housing, cultural change.
• Timeline: 2000s.
• Summary: According to Agrawal: “A large degree of acculturation has occurred among Asian Indian respondents who have been in Canada for some time. Their food habits may not have changed much, but their phases in life – kids growing up and leaving home followed by elderly life – and their corresponding needs coincide with those of mainstream Canadians” (p. 127).

Aizlewood, A.; & Pendakur, R. (2005). Ethnicity and social capital in Canada. Canadian Ethnic Studies, 37, 2, 77-102.

• Keywords: Multiculturalism policy, pluralism.
• Timeline: 2000s.
• Summary: This quantitative study argues that education and socio-economic status are the two most potent elements of identity. Towards the end of the paper, Aizlewood and Pendakur state: “Based on our research, controlling diversity is neither justifiable nor realistic, but more importantly does not appear to be the answer. Education and income appear to be far more effective levers for affecting social capital.” (p. 96).

Asanova, J. (2005). Educational experiences of immigrant students from the former Soviet Union: A case study of an ethnic school in Toronto. Educational Studies, 31, 2, 181-195.

• Keywords: Former Soviet Union, immigrant experiences, pluralism, education.
• Timeline: 1990s.
• Summary: Considering the opening of an alternative school in Toronto, Asanova states: “In 1998 an ethnic school was founded in Toronto, home to a sizable enclave of immigrants from the former Soviet Union (FSU). For two consecutive years, Chekhov School – run by and for FSU immigrants …” (p. 181). Near the end of the paper, Asanova reflects: “One reason ethnic schools can be effective is that they can facilitate long-term acculturation of immigrant youth. In Israel, Mofet schools help FSU [former Soviet Union] immigrants to integrate into a society by enhancing their chances of high school completing and university admittance” (p. 193).

Azmi, S. (1999). Wife abuse and ideological competition in the Muslim community in Toronto. In H. Troper & M. Weinfeld (Eds.), Ethnicity, Politics, and Public Policy: Case Studies in Canadian Diversity. Toronto: University of Toronto Press. (pp. 164-189)

• Keywords: Muslim, gender, abuse, Toronto, government services.
• Timeline: 1990s.
• Summary: Summing up the paper, Azmi notes: “To review, there was substantial variation among Muslim respondents with respect to the nature of wife abuse” (p. 185).” Azmi goes on to state: “Their views can be grouped into four ideological camps. On one end of the spectrum was the Imam. His perceptions were unique and reflected a profoundly traditional religious view of welfare. Wife abuse was understood within an exclusively religious framework. It was a religious problem and had a religious answer (p. 185).” In considering alternatives to the Imam’s view, Azmi states: “On the other end of the spectrum were the perceptions of respondents in the ethnic-cultural group, who tended to separate the realms of secular welfare and religion … they expressed frustration with mainstream institutions for what was regarded as a lack of cultural sensitivity. They were divided on whether this lack of cultural sensitivity was the product of systemic racism or a more benign absence of cross-cultural training and experience” (p. 185).