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1974 - WOMEN WORKING WITH IMMIGRANT WOMEN - 2002
email: thirdfont@hotmail.com

28 Years of Community Development and Organizing

• Identifies the educational, health care, labour and social needs of immigrant and refugee women and women of colour and initiates the development of programs and services to meet those needs.
• Pools and facilitates the sharing of community resources that are used to develop programs and services for women from these communities.
• Provides a forum for information sharing and acts as a support group for immigrant and refugee women and women of colour communities.
• Engages in social and political action related to the needs of women in these communities.
• Works in coalition and builds alliance among different women of colour and immigrant and refugee women’s communities and between these communities and mainstream organizations and movements.
• Politicizes mainstream organizations and movements on the interests and issues affecting these communities and builds political support for the demands and struggles of women of colour and immigrant and refugee women.

 Project Sponsor

Project Partners

Project Funders

Federal Government, Canadian Heritage – Multiculturalism Program

City of Toronto, Access and Equity Program

 Acknowledgments

There are many people we would like to acknowledge and thank for their contribution and support to this project. First and foremost, we would like to thank the women who participated in this study and shared their stories with us. We appreciate your courage, and we thank you for your trust. We promised you that we would advocate for change and initiate action to deal with this issue. WWIW will make every effort to keep this promise. The contribution of the partners in this project was invaluable. Without your guidance and support, and without the resources you provided, this project could not have happened. We would like to thank you for all you did. This project also could not have materialized without the financial support of the Federal and Municipal governments. We would like to thank the Canadian Heritage – Multiculturalism and the City of Toronto – Access and Equity program for recognizing the importance of this project and for the financial support they provided. Thanks should also go to the resource people and all those who advised, publicized the project and volunteered their time (For a list of organizations and individuals see Appendix A). As well, thanks should go to the WWIW staff for their initiative, commitment and hard work.  

TABLE OF CONTENTS

• Quotations from Muslim Women

• Executive Summary

• Context

• Background to Research Project

• Introduction to Research Project

• Methodology

• 1.      Consultations with Community Organizations

• 2.      Focus Group Discussions with Muslim Women

• 3.      Surveys Filled Out by Muslim Women

• 4.      Field-Testing at Job Sites

• 5.      Application to Employment Placement Agencies

• Findings

• 1.      Consultations with Community Organizations

• 2.      Focus Group Discussions with Muslim Women

• 3.      Survey

• 4.      Field Testing at Job Sites

• 5.      Applications to Employment Placement Agencies

• Conclusion and Recommendations for Action

• Appendices

• Footnotes 

Quotes From Participants in the Research Study

  “At the beginning, when I started working there, I was not wearing the hijab and everything was fine.  But, ever since I started wearing the hijab every one started to harass me.  I complained to my supervisor but nothing changed.  Even some of my coworkers who profess Islam advised me to abandon the hijab, but I refused to compromise my religious believe for the sake of a job.  After nine years of unbearable injustices and pressure I had to leave my job.   Now, with great determination I started looking for a job, but every time I apply for one that has been advertised, as soon as they see me I am told that some one else has already been hired.  It doesn’t matter if I later see that the same job is still being advertised.  Once a woman at the front desk of a company that was hiring workers told me that I would be hired on condition that I take of my hijab outfit.  My gown or my headdress might be entangled in the machine, she said.  What absurdity!”

“They speak of hygiene and health concerns while they let non-Muslim women wear a netlike headscarves that leaves out some of their hair and wear heavy make-up”.

“Although I was wearing pants and a simple headscarf they told me that my outfit was not suitable for the job.  Another time after I drove for long hours to get there they told me that they needed a man. That made me so angry and very frustrated, but I am not going to give up”.

“They did that to me too.  What they offered me in stead was a night shift job.  They always deny us available good jobs and offer us those jobs that no one else is willing to take.  Sometimes they tell us that only men workers are needed for available jobs, but then you come to know that the jobs were given to other women.  This is pure discrimination”.

“Along an Arab and a Polish girl I applied for a job at a boutique wearing my hijab.  I successfully passed the interview and they told me that I should start work the next day.  That day when I got there I was told that my work would be at the storeroom.  When I protested and told them that that was not what I applied for, they said that they don’t have any job other than that”.

“What surprises me is that even if you cover your hijab or talk to them through the phone you still get a negative answer.  I wonder how they came to know that I was wearing hijab?”

“They always can tell who you are from your Islamic name then they mark your application and put it away.  That is why some times you don’t even get a call confirming receipt of your application”.

“One time, recently, when I called them inquiring about my application, the women at the phone asked me my surname.  I told her that my name is Arab (a Somali given name). “What? Arab like the Arabs” she said, “ We don’t have jobs for Arabs””. 

“What is worse is that some Muslims change their names adopting European first names as a way to avoid discrimination.  A Muslim lawyer told me that he adopted a Christian first name to protect his job and that some people have religious names and professional names”.

“A friend of mine who works at one of those agencies that send prospective workers to the companies and factories requesting workers, told me that she often encountered some qualified Muslim women’s applications turned away.  She had the sense that the reason is because of their wearing a hijab”.

“It was clear that they did not want us because of our hijab and wanted to get rid of us.  They accorded us the worst treatment, always openly making smearing comments about our religion and culture.  They said that we are dirty and odd people spilling water all over the place, praying all the time. Deliberately they would stomp over our prayer mates.  After we complained about these treatments they discharged all of us without previous notice.  We sued the factory and we are now waiting a court judgment in the case”.

“It is because of the prayers that some other sisters and I lost our jobs in another factory”.

“I wear hijab, and when I applied in a company they refused to give me a job. I applied three times while wearing hijab. My friend told me that they are not giving me a job due to my wearing hijab.”

“There were Muslim ladies there who took off their hijab at the factory gate. I kept it on so my supervisor got angry with me and she talked with everyone and greeted everyone but she never talked with me. She doesn’t even answer my hello, which hurts me.”

“First I worked at a food factory where we had a uniform and they allow me to wear hijab under my cap. Then I joined another factory where I worked on a line. There are only 3 Muslim workers, and they object to us very much, that our hijab will come on line. The supervisor made these objections.”

“Once I applied at a store where they told me I needed local experience. I applied at another store where they told me that if I wear hijab I would not get a job, so I took off my hijab for 15 days because I needed experience. Plus I applied in a hotel where they refused to hire me.”

“Once my Italian friend told me that as long as you don’t bring one for me to wear, I have no problem with hijab.”

“Once I saw a job ad in a local newspaper. When I went there they said that they are not hiring, and when I told them I saw their advertisement in the newspaper, they said nothing.”

“Once I applied for a salesperson job in a fashion store where my friend works. When I went there the storeowner refused to give me a job, although there was a need for a salesperson. My friend told me that it is because I wear hijab and that’s why he didn’t hire me.”

“Once I applied at a fast food store. The manager told me that he didn’t think that I could do the job because my dressing is different and in their shop you have to wear shirt and cap. I said okay I’ll wear full sleeves shirt and hijab, but he said no I don’t think you will do this job. Plus several times I applied in another store and they didn’t call me and I think it’s because I gave a photo in which I was wearing hijab. I think that’s why they don’t call me.

I applied for a job at a bank for which I was well qualified- I have a Masters Degree from McGill University. I passed the first interview and the test. However the job was eventually given to someone else, who is less qualified and experienced than me, because I wear hijab.”

“Early on, when I fist came to Canada, I attended a Job Search Workshop in an organization I don’t want to name. The facilitator actually told us that with the hijab our chances of finding a job would be limited to none.”

“Wearing the hijab as well as our last names makes it very difficult to find work, especially after September 11. But we must be optimistic and try to convince employers by our good performance and hard work.”

“Before we can show employers how well we can work, we need to be given a chance and have a job appropriate with our qualifications and experience. Employers as well as agencies helping people who are looking for jobs have to be made to see that Muslim women are as good as anybody else. Furthermore that they have to be judged, just like any other applicant, according to their abilities not the way they dress. “

“I graduated as a computer programmer and applied to work at a company and successfully passed both the first interview and the test. The interviewer told me that my qualifications were well suited for the job and he would be recommending me for the second interview. Then he told me that he will be frank and tell me something no body else will- that unless I changed the way I dress, I will never be hired for this job or a similar one in another company. He then went on to say that others would tell me this or that reason for not hiring me but the reality would be that dressed the way I am; no body will hire me as a programmer. “   

“Of course the hijab has an effect. Talking on the phone you are all right, but the minute they see you things change. Even volunteering is hard let alone employment. I have applied for a volunteering position at the library of the school I used to go to as well as the library near my home for a year and a half now, and I have not heard from either of them yet.”

“Yes I fell very apprehensive applying for jobs because of the hijab and the way I dress. Actually, I have given up looking for a job altogether and now I concentrate on up grading my qualifications.”

“I was driven to completely stop looking for work.  Now I simply go from one course to another just to be able to do something and keep my self occupied.”

“My experience is somewhat different - I think I was lucky. I am trained in computers and applied for and got a job in data entry in a good company. I worked there for three years and never had any problems. In fact there were several other Muslim women and men working for the company. We had a room we could use for prayers and the company celebrated with us in Eid. The company was a good one and really applied non discriminatory policy towards all, not just Muslims.”

“No, never. It is unthinkable, I will never even think of taking off my hijab to find work.”

“Asking us if we would think about removing or taking of the hijab is like asking us if we might be willing to give up our Islamic values and traditions. These Islamic values and traditions represent who we are, and we will never give up who we are to look for work.”

“The hijab is only one among many problems that we face in Canada. There is discrimination, racism, our qualifications not being recognized and much more. Although I will never think of taking off my hijab, I feel if some of these problems are solved, we will be able to find work.”

“I know a friend who is a day care worker and because she wears hijab , she has been stuck in the same position for five years only working four hours a day. Most of those who started with her were upgraded to full time or promoted. Only she, because of the hijab, was told not this time may be next time and this went on year after year and after five years she is still where she started.”

“I know of others who felt they were turned down for a job because they wear hijab.  My own experience working as a volunteer also shows the difficulties Muslim women face. I volunteered to work as a supervisor at the computer center in the college where I study. Our job is to see that students do not bring with them any food or drink, or misuse the computers in any way.  However my experience is that, because of the hijab, my instructions are always disputed by students and they always give me a very hard time. If another supervisor, who is a not a Muslim said the same thing I said, they immediately accept it without even a whisper. “

“Many of my friends were turned down for the jobs they applied for because they wear hijab.  What I think would make this problem even more clear is how few Muslim women can actually be seen working in shopping malls or banks or other similar institutions. Until there is a large number of Muslim women who are working and can be our pioneers and help convince employers to give us a chance, it will be a hard struggle.”

“People use to keep racism quiet, now since September 11, they are more vocal. “

“People would stay back as if I stank when wearing the hijab.  Hijab doesn’t mean I smell.” 

“People have their hair long in science class.  Even on cooking shows.  That is the same thing with respect to danger as the hijab.  I can take my hijab off; they can’t take their hair off.  People just have this problem with hijab, an excuse.” 

“It’s just an excuse to discriminate. It’s not an issue of safety at all, its just ignorance.”

“I did an interview by phone for an office-cleaning job.  I got the job.  I arrived and asked what I should do.  The next day my supervisor talked to me about that thing I was wearing on my head.  I corrected her and told her is called hijab.  I told her it was my religion; I had to wear it.  The supervisor told me that some people feel uncomfortable to ask me about it.  I wanted to talk to a higher supervisor.  He never talked to me and they never addressed my issue.  Then my supervisor followed me around and started harassing me.  After a week I quit.  It’s not worth it.” 

“I worked in a candy store where an agency found me the job.  After a week of starting they asked me to take off my hijab.   I said no.”

“Interviews on the phone go well; I’m trained in computer programming.  As soon as I come to the job site with hijab, I get harassed.  Even on the phone they hear the accent and that’s not the problem.  I get the job, show up with hijab and then I get harassed.” 

“I (a student) want to work in Parliament.  I always wanted to wear a hijab but in this area of work I feel uncomfortable.  I am the only brown skinned person in the office, so I feel if I had wore the hijab to the interview I wouldn’t have gotten the job.”

“If you don’t wear it to the interview, but then you wear it when you get the job, you get harassed anyways.  Which is better? To wear it and not get the job, or don’t wear it to the interview, get the job and then wear it and get harassed later?”

“Some people are desperate for work and need to sacrifice to get the job, it’s not fair.”

“After September 11th, I’ve experienced lots of problems. One guy would follow me in his car slowly, yelling racist words at me.  He followed me from the bus station to my job. My co-worker who is also Muslim started coming late so she would not need to walk with me because she was afraid for her life.  He followed me for 2 weeks.”

“I did an interview over the phone for a bakery position.  The guy told me to come in and fill in an application.  When I came in wearing hijab he told me the position was taken.  I went home, called the place again and changed my voice and asked if the bakery position was still open and they said yes.  I took this to the labour board and ended up getting the job because they were found to be discriminating.  I took it so that I could change their views about women who wear hijab.”

“When applying for a job it’s hard with the name Mohammad.  A job agency told me I should change my name because it will be hard to get a job with that name.”

“Employment Agencies should talk to the employers to put pressure on them.  Tell them that these are the people applying for the jobs they represent and that their criteria are racist. “

Context

Within the general framework of racialised labour markets, and public and social sectors’ interaction, particular forms of racism have emerged directed at specific racialised communities. Anti-black racism, Anti-Chinese racism, Anti-Asian racism, Anti-Arab racism and gendered racism are examples of forms of racial discrimination and discourses that further differentiate impacts on racialised groups in the workplace and in social settings.

Canada’s Creeping Economic Apartheid

Grace-Edward Galabuzi-The CSJ Foundation for Research and Education, August, 2001 

 The above study revealed that poverty has a colour and a gender and that immigration status has become a justification for racial discrimination in employment. Each year, Canada receives thousand of immigrants from around the world who bring with them a wealth of experience and skills. Many are selected because they have skills that Canada needs. This wealth is wasted. The experience and skills of immigrants are not utilized because of discriminatory hiring practices and workplace racism, which as the “Muslim Women and Employment” study has documented continue to exist and continue to force minorities into poverty. Also, the findings of the “Muslim Women and Employment” study adds Anti-Muslim racism to the above particular forms of racism that emerged in the labour markets.

 According to the Human Rights Commission reports, discrimination in employment continues to be the second largest category of complaints filed with the Commission.  This is despite anti-racist public education, human rights legislation and workplace equity policy that have been initiated over the years. Racism and discrimination in employment, however, is not practiced in a vacuum. Discrimination and racism rises when anti-immigrant sentiments and equity issues are used for political gains. This was demonstrated during the 1995 provincial election when the Ontario Conservative Government gained wide support for promising to repeal Employment Equity. In addition, domestic or global political events can be exploited to render racism and discrimination “acceptable”. 

Although this project began long before the September 11 events, the women who participated in the project, as well as representatives from the Muslim communities we consulted with for the study, stated that things got worse since September 11, particularly for Women wearing hijab. As the finger of blame pointed East, these women who were easily identified as Muslims were automatically associated with terrorism. Also, to avoid harassment and for their safety, these women were advised to remove their head cover or stay at home. The effects of racial/religious profiling of Muslims, harassment at work and in the community and harassment of children in schools, as well as the effects of fear for one’s safety on the mental health of individuals, their families and their community as a whole, continue to devastate the Muslim communities.

Background to the Research Project

 The Muslim women and Employment Project was initiated in order to document the extend of discrimination experienced by Muslim women who wear hijab when they apply for work in the Manufacturing, Sales and Service sectors and to propose strategies to deal with this issue in order to improve the economic status of Muslim women. 

The issue of discrimination experienced by Muslim women who wear hijab when they apply for work was first discussed during a needs assessment workshop which WWIW organized in 1998 for one of its’ member organizations representing African Women. To establish the issue, WWIW conducted consultations with the Council of Muslim Women, Culturelink, Canadian Arab Federation, the Federation of Muslim Women and MIDAYNTA who all agreed that Muslim women who wear hijab experienced discrimination in employment. In addition, WWIW surveyed the Toronto Workers Health and Safety Legal Clinic, the Canadian Auto Workers-Local 40, and the United Steelworkers of America as well as institutions such as the Ontario Human Rights Commission to find out what information these organizations kept on this issue. While everyone was aware that this is an issue, no documentation existed.

Once the issue was established, WWIW applied for funds to the Canadian Heritage – Multiculturalism and the Access and Equity Program of the City of Toronto to conduct a participatory research study with the objectives to document the experiences of Muslim women and to develop strategies to deal with the issue. The result of the research is gathered in this report.

Women Working With Immigrant Women sponsored the project in partnership with the Council of Muslim Women, Culturelink, Canadian Auto Workers-Local 40, Canadian Arab Federation, the Federation of Muslim Women, MIDAYNTA, Toronto Workers Health and Safety Legal Clinic and the United Steelworkers of America.

INTRODUCTION TO RESEARCH

In 1984, Judge Abella wrote in The Royal Commission Report, “Equality in Employment” that “Ignoring differences and refusing to accommodate them is a denial of equal access and opportunity.  It is discrimination.  To reduce discrimination, we must create and maintain barrier-free environments so that individuals can have genuine access free from arbitrary obstructions to demonstrate and exercise fully their potential”. (1)

In the Urban Alliance on Race Relations’ and the Social Planning Council of Metropolitan Toronto’s 1985 Study, “Who Gets The Work? A Test of Racial Discrimination in Employment”, its authors, Frances Henry and Effie Ginzberg, state, “At its simplest level, discrimination merely means making a choice, and making choices is an essential part of everyday life for individuals and organizations.  These simple choices are governed by a myriad of factors including attitudes, traditions, rules and regulations and combinations of all of these.  When these factors have the effect of limiting the opportunities of certain classes or groups of people because of their sex, physical status, race, religion or national origin, the problem of discrimination arises”. (2)

This study, through community-based action research, aimed at increasing our understanding of the barriers, types of discrimination and degree of discrimination experienced by Muslim women who wear hijab or a head cover when seeking employment in the manufacturing, sales and services sectors in Toronto. 

Women Working with Immigrant Women and its partners chose to utilize various methods of gathering information and sources of information.  Research into this issue had not been carried out in Toronto therefore all sources for data needed to be targeted.  In addition, collecting data through various methods not only helped to counter the drawbacks of the smaller samples used in this community-based participatory research, but also strengthened the results when similarities in the findings were discovered across methods.

Data was collected using the following five methods, implemented in the order shown:

1. Consultations with community organizations working with Muslim women.
2. Focus Group Discussions with Muslim women.
3. Surveys filled out by Muslim women.
4. Direct in person field-testing at job sites in the targeted sectors.
5. Applications, to Employment Placement Agencies that work with the targeted sectors.

The data collected described the experiences of Muslim women wearing hijab when applying for work or working within the manufacturing, sales and services sectors, looking at the types and degree of discrimination experienced.  The data identified the fields of work where women are applying or working within these sectors.  In addition, it revealed patterns of differential treatment from employers.

The resulting recommendations for action become the basis for Phase II of this project, to be developed and implemented in 2003.

Finally, throughout the study, Women Working with Immigrant Women worked diligently to protect the identities of individual women who participated in the focus groups, filled out the surveys and visited job sites and employment agencies.  The names of these women will not be disclosed in any way, at anytime.  In addition, the names and locations of employers and job placement agencies that are visited will not be identified in any way, at any time.  There will be no action directed at any employers who discriminated in their treatment of applicants who visited their job site as part of this research.  Confidentiality Agreements (Appendix B) were signed to ensure that the real names and identities of participants, and the names of the employers would not be revealed.

METHODOLOGY

The information gathered at each stage of the methodology helped to develop the samples and tools used in succeeding stages.  The researchers acknowledge that the samples used in this study are small.  This however, was a community-based participatory research project, with limits on time and resources, and we believed that utilizing various sources of data and methods of collecting the data strengthened the methodology and the findings.  To be able to show a correlation between the information received from community organizations on the experiences of Muslim women wearing hijab, the experiences reported by individual Muslim women who wear hijab and the data collected through field-testing at job sites offset the drawbacks of smaller samples.

1.   Consultations with Community Organizations

The purpose of meeting with community organizations working with Muslim women was to discuss the research with them and find out what their experiences had been with the issue of Muslim women wearing hijab seeking employment.

In addition we wanted to see if they could assist us in locating Muslim women for the focus groups and identifying what languages they felt were appropriate to hold the focus groups in.

A letter (Appendix C) describing the project and requesting some time to meet, and a brochure (Appendix D) describing the research were sent to the Somali Immigrant Women’s Association, Afghan Women’s Organization, Islamic Social Services and Resource Association, Islamic Information and Dawah Centre International, Canadian Association for Islamic Relations, Canadian Muslim Civil Liberties Association, Muslim Community Services, Palestine House, Arab Community Centre of Toronto, Coalition of Agencies Serving South Asians, Rexdale Women’s Centre, South Asian Women Centre, African Training and Employment Centre, Skills for Change, COSTI Employment Services and Immigrant Women’s Job Placement Centre.

Follow up phone calls were made to the above organizations to set up meetings with them.  If a meeting was not possible or needed, a consultation over the phone was conducted.  This was a lengthy time-consuming process. We did however, get positive results and meetings and/or phone consultations were conducted with the Islamic Social Services and Resource Association, Canadian Association for Islamic Relations, Rexdale Women’s Centre, Coalition of Agencies Serving South Asians, Canadian Muslim Civil Liberties Association, South Asian Women’s Centre, Skills for Change, Culturelink and Immigrant Women’s Job Placement Centre.

Though it was not possible to consult with some organizations, sending them the letter and brochure served to publicize the issue and research on a broad level.

2.   Focus Group Discussions with Muslim Women

There were 4 focus groups conducted, one each in Somali, Arabic, Urdu and English.  The purpose of having them held in different languages was to make the focus groups accessible, to reach a diverse a group of Muslim women and to have a representative group in our sample.  Through the consultations with community organizations, it was determined that holding the focus groups in these four languages would be most appropriate.

Though 60 women registered, there were a total of 50 participants at the four focus groups.  Participants were recruited through community organizations that work with Muslim women, and unions.  As part of the outreach, a flyer was designed and distributed in Somali, Arabic, Urdu and English.  In addition an article was written and released to various community-based media that reach the Muslim communities.

The focus groups included a facilitated discussion on the issues using the following questions as a guide to initiate the discussion (Appendix E):

1. How have Islamic tradition and /or values impacted on your life in Canada?
2. Do you feel nervous or apprehensive about applying for jobs because you wear hijab?
3. Did you ever think of taking hijab off to apply for a job in Canada?
4. Do you know of other individuals who have applied for work and were turned down or felt that they were turned down for the job because they were wearing hijab?

The focus groups provided Muslim women who wear hijab with a forum to share their experiences and feelings in a safe environment, and allowed the researchers to collect and document information on these women’s experiences of looking for work in Toronto.  The information collected in the focus groups would assist researchers in determining the job areas and sites to be included in the field-testing portion of the research.  It would also help to identify the Employment Placement Agencies at which to send an applicant.

3.   Surveys

The survey (Appendix F) was translated into Somali, Arabic, Urdu and English, and distributed to Muslim women who wear hijab and who had experience in applying for work within the manufacturing, sales and services sectors in Toronto.  Muslim women who were interested in filling out the survey were reached through the focus groups, as well as community organizations.

While the focus group discussions were used to document examples of Muslim women’s experiences, the surveys were used to collect very specific data about their experiences that could be analyzed.  Many of the survey questions were geared to attaining precise information on the respondent’s experiences at specific job sites where they had applied for work within the manufacturing, sales and services sectors.

Four key questions within the survey were questions numbered 10, 11, 12 and 13.

They are:

Number 10:   If you were wearing hijab was there anything said to you regarding your wearing of hijab?  If your answer is yes, what were you told?

Number 11:   If you were wearing hijab were you ever asked if you would take it off?

Number 12:   If you were wearing hijab were you ever told that you must take it  off if you want a job?

Number 13:   If you were turned down and you were wearing hijab, did you get a sense that you were turned down because you were wearing hijab?

The above four questions provided information with regards to the wearing of hijab and the subsequent responses from employers, while the information collected from other questions in the surveys assisted researchers in determining the job areas and sites, and Employment Placement Agencies to be approached by applicants.

4.   Field-Testing at Job Sites

Consultations with Unions, Community Organizations and Individuals

Consultations were held with various unions to discuss the research with them, and to see if they could assist us in identifying: (a) job sites to be included as part of the field-testing; (b) what was involved in various jobs within the manufacturing, sales and services sectors; (c) the process of hiring within these sectors; and (d) references to be used as part of constructed resumes for applicants who will be going to job sites.  In addition, unions assisted in accessing resource persons who trained the applicants going to job sites.  Community organizations working with the Muslim community assisted in identifying individual women to be a part of the teams of applicants going to the job sites.  Various individuals also provided valuable information on what particular jobs entailed, and participated as resource persons in the training of applicants

Collecting Data

Three different methods were used to collect information and record data.  They were:

1. Research into Employers Recording Form: Initial Contact (Appendix G), to be filled out immediately following the job site visit.
2. Research into Employers Recording Form: Follow-Up Contact (Appendix H), to be filled out in the weeks following their initial job site visit.
3. Reporting Back Sessions where experiences were discussed within a group of other applicants and researchers.

Job Sites

Using the information collected from Muslim women in the focus group discussions and surveys, it was determined necessary to include as part of the field-testing, job sites identified as Fast Food Outlets, Retail Stores, Garment Factories and General Factories (factories other than garment factories).

Some of the Fast Food and Retail Stores were selected because they were either named by women in the focus group discussions or listed in the surveys as companies where women had applied for work or had worked.  Other sites were chosen randomly.

The Garment Factories and General Factories were selected from a list of factory sites provided by various union and community organizations.  Half of the factory sites visited are unionized.

A total of 16 job sites were chosen for the teams of applicants to visit - 3 Fast Food Outlets (Service Sector), 5 Retail Stores (Sales Sector), 4 Garment Factories (Manufacturing Sector), and 4 General Factories (Manufacturing Sector).  The job sites are not identified by name, only by type of workplace.

It was very difficult to find out if the companies chosen had jobs available.  We were told through consultations with unions and individuals who had worked in factories that these companies rarely advertise and applicants should just go to the factory and see if they could fill out an application form.  The Fast Food companies selected were always accepting applications because there was a fast turnover of staff.  The Retail Stores selected, were also hiring very often, and always accepting resumes.

Identifying Teams of Applicants

Three teams of matched applicants were created.  Each team consisted of one female applicant wearing hijab and one female applicant not wearing hijab.  The teams were matched with respect to race, age, accent, Country of birth, experience in Canada, education and work history.  It was necessary to control all of these factors, making the wearing or not wearing of hijab the only difference between the two applicants.  In this sense, any difference in treatment by employers could not be attributed to differences such as race, colour of skin and accent.  It was also necessary to include teams of women who were both White and Black, and varied in age, to demonstrate even more strongly that the wearing or not wearing of hijab was the key factor.

The descriptions of the three teams were as follows:

Team 1:          White, 24 – 29 years of age, Canadian born, non-Muslim

Team 2:          Black, 38 – 45 years of age, Somali, Muslim

Team 3:          Black, 38 – 45 years of age, Sudanese, Muslim

Developing Identities and Resumes for Applicants

Personal Identities (Appendix I) and Resumes (Appendix J) were developed for each of the six applicants.  The identities and resumes included Muslim first and last names, made-up addresses and a work experience, relevant to the job the applicant, was applying for.  The names of companies that had been closed for two to five years were used to create the applicant’s work history.  The phone numbers of two community organizations involved in the research were used as contact numbers for the employers to reach the applicants.

Training Teams of Applicants

The training of the teams of applicants was carried out in two sessions – one for the teams that would be visiting Garment Factories and General Factories, and one for the team that would be visiting the Fast Food and Retail Stores.  The training sessions were 3 – 4 hours in length.  The Agenda (Appendix K) covered the logistics of visiting the job sites, the names and locations of the job sites to be visited, the constructed identities and resumes of the applicants, the description of the jobs which they would be applying for, the process of applying for the jobs, what information to provide and not provide to the employer, the Recording Forms, the follow-up process and the Reporting Back Sessions. 

Applicants were carefully instructed on their approach to the employer.  They were to state that they would like to apply for a job and would like to speak with the person responsible for hiring.  Applicants to the factories specifically stated that they wanted to apply for a “General Labour” position.  This avoided the need for testing in the operating of machines.  Applicants were also instructed on what process to follow if there were no jobs, if they did not receive an application form or if they were not asked to leave their resume.  We tried to cover different scenarios which could arise, however it was impossible to predict all likely scenarios, therefore the applicants had to be ready and willing to improvise, keeping in mind that the goal was to make all attempts to apply for a job.

Visiting Job Sites

A resource person, from the project team, accompanied the teams of applicants to the job sites.  The Applicants who were wearing hijab were sent in first to apply for a job.  The Applicants who were not wearing hijab followed between 30 – 60 minutes after the first Applicant exited the site.

Team 1 visited three Fast Food sites on a weekday evening from 6:00 pm – 9:00 pm, and five Retail Store sites on a Saturday from 10:00 am – 6:00 pm.

Team 2 visited four Garment Factory sites over two mornings from 8:30 am – 1:00 pm each day.

Team 3 visited four General Factory sites over two mornings from 8:30 am – 1:00 pm each day.

The visits to the Garment Factories and General Factories were scheduled during the morning in order to arrive when the persons in charge of hiring would be at the site.

5.   Application to Employment Placement Agencies

The objective of this part of the study was to document how Muslim women wearing hijab were treated by the Employment Placement Agency, and if any references were made to the hijab.

Part A

Three Employment Placement Agencies that refer women to companies within the manufacturing, sales and services sectors were selected to be a part of this study.  One woman wearing hijab was chosen to register, as herself, with these Employment Placement Agencies.

The applicant was instructed to call the Agency, give her name and ask what was required to register with the Agency.  She then faxed a cover letter and resume, called within two days to inquire if they had received it, and called again in seven days, to inquire about her prospects.  She then waited for an in-person interview with the Agency, calling once a week for further inquiry.

The Applicant documented what she did, what was said to her by the Agency, how she was treated and if any reference was made about her wearing hijab on an Employment Placement Agency Recording Form (Appendix L).

Note:  This part of the methodology was revised after one month of implementation, as a result of the applicant’s interaction over the phone with the Employment Placement Agencies.

Part B

(Note: This section is to be revised / added to.  We are still in the process of receiving information)