That practice used to create a certain distance between me and my new Muslim colleagues. I should say that I am an atheist and, having lived through Quebec's transformation over the past 40 years, I carried an unconscious bias: the fear of having to fight all over again for the secularism we won so hard. And I can see that fairly stubborn differences in perception persist around me.
For some people, Ramadan is nothing more than a form of fasting observed for a month; for others, it is a tradition reminiscent of Lent in years past. For Muslims, Ramadan is a period of prayer and reflection, of spirituality and sharing. It is also one of the first subjects raised with our new Muslim colleagues. We discuss it to understand better — but sometimes we do not talk about it at all, and that is where the problem starts.
We do not talk about it because we do not want to offend, believing the subject is sensitive, too personal. Yet it is essential to talk about it, in order to understand its importance, its benefits for health, but also its risks, particularly in a work setting. In Quebec, Ramadan or not, life goes on as usual. Accommodations, where they apply, are handled case by case.
Recently, in my own company, a worker was nearly struck by mobile equipment. In their report, our investigators put forward causes, but deliberately left out the root cause they had heard from the employee himself. On the last day of Ramadan, he said he was exhausted, because he was dehydrated. Embarrassed and anxious to respect their colleague, the investigators judged the subject too sensitive to put in writing.
Fortunately, our general manager was told about this new element verbally, and responded with innovation and maturity. He consulted our welcome and integration lead, himself a Muslim, who had first sought the opinion of an imam (a spiritual guide) in order to advise our workers and authorize them to break their fast if their physical safety was at risk. In parallel, the reasonable accommodation process was carried out as the law requires. Morally and legally, we were covered.
Ramadan is a fine example of the misunderstanding of, and ignorance about, other cultures and the customs that characterize them. Like any social change, it can be approached from two angles: either by sharpening the differences and widening the gap with the other, or by opening up to the other in order to understand the world around us better.
Openness and curiosity are remarkable tools. With them, discrimination and xenophobia disappear. And all it takes is a little courage and consistency. This time, we cannot claim that a lack of budget limits our ability to solve the problem.
