Aristotle Foundation
Canada’s immigration system and Islamist terror threats

From the Aristotle Foundation for Public Policy
By Collin May
Arrests linked to terrorism reveal concerns over both imported and homegrown radicalization
Recently, Canada’s immigration system has come under scrutiny due to a series of arrests of individuals alleged to be planning terrorist attacks. The first arrests came in July when a father and son, Ahmed Fouad Mostafa Eldidi and Mostafa Eldidi, were charged with a number of terrorism-related offenses after their arrest near Toronto. The pair immigrated to Canada, where the father obtained his citizenship, prompting a review of immigration screening processes.
This was followed earlier this month by the arrest of Muhammad Shahzeb Khan, who was alleged to be planning a mass shooting at a Jewish center in New York City. Kahn, a Pakistani citizen, was in Canada on a student visa. He was arrested in Quebec on his way to New York.
While these two cases playing out in eastern Canada have drawn the most media attention, we need to look to western Canada, specifically to the province of Alberta, to find several examples of homegrown Canadian terrorism. Earlier this month, Zakarya Rida Hussein, a Canadian citizen living in Calgary, Alberta, was sentenced to six years in prison on terrorism-related charges, including plans to bomb Calgary’s Pride Parade in 2023.
Even more problematic for Canada’s international reputation were two Alberta residents exporting Islamist terrorism to the United Kingdom and Israel. In July of this year, a London jury found Anjem Choudary, the notorious leader of the radical Al-Muhajiroun group, guilty of directing a terrorist group. However, Choudary was not alone in the dock. Khaled Hussein, originally from Edmonton, Alberta, was also convicted of holding membership in the same banned terror organization.
Similarly, in Israel, radicalized Alberta teacher Zachareah Adam Quraishi was killed earlier this summer when he attempted to attack an Israeli security post at Netiv Ha’asara. Quraishi was educated at the University of Alberta.
These incidents suggest a growing problem as it relates to both the importation of terrorists into Canada and the radicalization of Canadian Muslim citizens with the added concern that Canada is now exporting Islamist terror to our allies in the US, Europe, and Israel. This raises the question of what Canadian governments, at the national and provincial level, are doing to counter the importation and domestic growth of terror.
Immigration is primarily a federal responsibility, and opposition Conservative deputy leader Melissa Lantsman has been attempting to hold the Canadian government’s feet to the fire. Over the past few months, Lantsman has been demanding answers as to how the father-son duo was able to immigrate to Canada, and why a student visa was issued to Khan, allowing him to use Canada as a staging ground for attacks in New York.
In terms of the domestic radicalization of Canadian citizens in the province of Alberta, there has been little discussion regarding how this is occurring or what the federal and provincial governments are doing to stem the tide. In Canada, for instance, education is a provincial responsibility, but nothing has been said by the conservative Alberta government about the proliferation of Islamist ideologies in the province or if anything is being done through the education system to counter their impact.
This silence is coming at a time when Canada’s federally-appointed special representative on combating Islamophobia, Amira Elghawaby, recently sent a letter to college and university administrators in Canada recommending the hiring of more Muslim, Arab, and Palestinian professors. Far from expressing concern over the growing Islamist terror threats emanating from Canada, Elghawaby highlighted an alleged dangerous climate on Canadian campuses for pro-Palestinian protesters.
The province of Quebec, no friend of Elghawaby, called for the federal Islamophobia representative to resign, citing her interference with Quebec’s provincial jurisdiction and its stance that academic hiring in the province should be based on principles of secularism rather than religious affiliation. No such call has come from the Alberta government.
That the Alberta government has had nothing to say on these matters should not surprise Canadians given that Alberta’s minister responsible for advanced education, Rajan Sawhney, was the only member of the Alberta provincial government to publicly call for my own resignation as chief of the Alberta Human Rights Commission in 2022.
My crime, in Sawhney’s eyes, was having written an academic review of a book on historic Islamic imperialism penned by renowned British-Israeli historian Efraim Karsh and published by Yale University Press in 2006. Ms. Sawhney’s initial statement condemning my review has since been removed from her Facebook page.
To date, there is little evidence that most Canadian governments, federally or provincially, are overly concerned about Canada’s new reputation, and especially that of Alberta, as exporters of Islamist terrorism. However, as governments grapple with the potential negative blow-back from our allies, this attitude may undergo a rather abrupt change.
Collin May is a lawyer in Calgary, a senior fellow with the Aristotle Foundation for Public Policy, an adjunct lecturer in community health sciences at the University of Calgary, a former chief of the Alberta Human Rights Commission, and the author of numerous articles on the psychology, philosophy, and social theory of cancel culture.
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Toronto cancels history, again: The irony and injustice of renaming Yonge-Dundas Square to Sankofa Square

From the Aristotle Foundation
By
In 2022, Torontonians renamed Ryerson University to Toronto Metropolitan University, “to address the legacy of Egerton Ryerson.”1 Rather than remember him as the founder of Ontario’s system of “free” public schools and libraries, Ryerson was “cancelled” for his suggestions regarding the curriculum for the Indian residential schools that were then being proposed. However, the schools themselves were not built until some 30 years later, after Ryerson was dead. Further, modern complaints about the schools are generally misconceived and have little to do with the curriculum.2
In 2024, Toronto is at it again. This time, the historical figure targeted for cancellation is abolitionist Henry Dundas, as city officials seek to wipe his name from Yonge-Dundas Square. The square is a notable city landmark and one of Canada’s most popular tourist destinations. Filled with brightly lit electronic advertisement billboards, the square serves as an iconic social hub and venue for events connected to Toronto’s cultural festivals. The city’s former mayor, John Tory, summarized the case for renaming the famous square – based on a report from city hall – as follows:
An objective reading of the history, the significance of this street which crosses our city, the fact that Mr. Dundas had virtually no connection to Toronto and our strong commitment to equity, inclusion and reconciliation make this a unique and symbolically important change.3
The new name, “Sankofa Square,” is taken not from anything Torontonian, Ontarian, or even Canadian – but from the Akan people of West Africa.
Ironically, city officials not only appear ignorant of Henry Dundas’ many contributions to Canada, and to the abolition of slavery, but are also blissfully unaware that the Akan people of Africa were notorious slave traders responsible for capturing and selling one to two million of their fellow Africans into slavery.4
The man: Who was Henry Dundas?
Henry Dundas was a Scottish lawyer, politician, and one of British Prime Minister William Pitt’s most trusted and powerful ministers who served during the French Revolution and the Napoleonic wars.
Critically, Dundas was also a staunch abolitionist, committed to ending slavery as an institution in the British Empire and elsewhere in the world.
As early as 1777, when he was in his thirties, Dundas publicly established his abolitionist position on slavery. When Joseph Knight, a slave from Jamaica, was taken to Scotland by his owner, he challenged his status as a slave under Scottish law. Dundas, then Lord Advocate (principal legal advisor to the government), took on Knight’s case in his private capacity as a lawyer. On the final appeal before Scotland’s highest court, Dundas argued passionately, and with some humour, against the inhumanity of slavery:
We may possibly see the master chastising his slave as he does his ox or his horse. Perhaps, too, he may shoot him when he turns old […]
[But] [h]uman nature, my Lords, spurns at the thought of slavery among any part of our species.5
The court agreed and declared that no slave could remain a slave once they arrived on Scottish soil.6
A decade later, a religiously-inspired Christian abolition movement began in Britain (most famously personified by William Wilberforce) with the goal of ending the Atlantic slave trade. Dundas was a supporter of the movement, but urged that its members go further and challenge not just the Atlantic slave trade but seek the abolition of slavery itself – a much bigger challenge since at that time slavery was practiced on every inhabited continent.
During the 300 or more years the transatlantic slave trade existed, estimates are that 10 million to 12 million Africans were captured, enslaved, and sold by their fellow Africans. The purchasers were largely British, Portuguese, and French traders who acted as intermediaries in shipping slaves to the Americas for re-sale. The destination for 50 percent of the slaves was South America, 45 percent went to the West Indies, and about four percent went to what would become the United States.7,8 Dundas understood that, unless slavery itself was ended – with its unrelenting violence, forced labour, and premature death – slavery as an institution would continue for generations, since legally the children of slaves were considered chattel (like livestock) and were thus also slaves like their parents.
The controversy: Did Dundas’ abolitionism go far enough?
Dundas is criticized today for amending a motion in Britain’s Parliament in 1792.9 His original motion called for the immediate end to the slave trade. But outright abolition was unrealistic at the time, and thus historians agree that Dundas’ original motion would surely have failed.10 Moreover, Britain’s competitors – especially the Portuguese and French – would have simply picked up where Britain left off. Realizing this, Dundas made a strategic pivot and called for a gradual end to the slave trade. His strategy worked, and his amended motion succeeded with a significant majority.11
Change would take time. Only about one percent of the adult population had the right to vote,12 and many had at least an indirect financial interest in West Indian plantations (as did numerous Members of Parliament), and trade with the plantations generated income for businesses in England and tariff revenue for the Crown. Surmounting such entrenched interests would not happen overnight.
And this is why Dundas’ successful motion was key: it shifted the tenor of the public discourse. For the first time, ending the slave trade was up for debate. The British empire at this time was nearing its peak as the largest empire in history, with enormous influence, and thus this step was significant in the eventual abolition of slavery worldwide.
The Toronto connection: Dundas the humanitarian
For his role in abolishing slavery, Dundas ought to be celebrated. The same is true of his major influence on the colonies that would become Canada and, in particular, on what would become the province of Ontario and the city of Toronto. Importantly, that influence was wielded in support of issues that, today, would be described as relating to equity, inclusion, and reconciliation—ironically, the exact criteria (“commitments”) justifying the city’s condemnation of him.
Appointing Simcoe, the empire’s first legislator to outlaw slavery
Dundas was a close friend of John Graves Simcoe (another staunch abolitionist), and he appointed Simcoe as the first lieutenant-governor of Upper Canada in 1791. It was Simcoe who, two years later, would introduce the Act to Limit Slavery in Upper Canada, the very first legislation in the entire British empire to limit slavery.14
The legislation passed, beginning the abolition of slavery in the province. Although the legislation did not free slaves already present, it freed the children of such slaves at age 25, and made Upper Canada a safe haven for slaves fleeing the United States.15 Like the precedent Dundas set in Scotland, no slave could remain a slave on Upper Canadian soil. Over the next seven decades, more than 40,000 black men and women would risk their lives to escape slavery and find freedom in Upper Canada.
When Dundas appointed Simcoe, he knew about Simcoe’s abolitionist sympathies—and almost certainly anticipated the legislation he would propose.16 And thus, Dundas made possible what became known as the Underground Railroad.
Honouring black soldiers
Dundas also ordered the governors of Nova Scotia and New Brunswick to honour Britain’s promise of land grants to 4,000 former slaves who had fought for the British against the American Revolution, and to offer free passage – courtesy of the British navy – to any who preferred to return to Africa.17
Initiating official bilingualism
Upon the division of the then-province of Quebec into Upper Canada (present-day Ontario) and Lower Canada (present-day Quebec) in 1791, Dundas instructed the English governor of Lower Canada to allow French-speaking parliamentarians to pass laws in French.18 This was a serious point of disagreement in the newly formed legislative assembly, as the (powerful) English minority insisted all British subjects be governed in English. Dundas solved the impasse by ordering that legislation be passed in both languages, in what is the first example of official bilingualism in Canadian history. (For context, this occurred only months after England and France were, once again, at war; and thus this act was truly magnanimous.)19
Defending indigenous peoples
Finally, following American Independence, Yankee incursions into Canadian territory were a very real and constant threat. Dundas, as secretary of state for Home Affairs, instructed the Canadian governor Sir Guy Carleton to intervene against the Americans and protect the interests of the “Indian Nations”:
…securing to them the peaceable and quiet possession of the Lands which they have hitherto occupied as their hunting Grounds, and such others as may enable them to procure a comfortable subsistence for themselves and their families.20
The irony: Replacing the abolitionist with slave traders
Given the evidence, Toronto city council’s treatment of Dundas is clearly not only ahistorical but shameful. Regrettably, so is their adoption of the replacement, the term “Sankofa” from the Akan language. Little needs to be said here, other than this: The Akan peoples of West Africa were notorious slave traders. During the transatlantic slave trade, the Akan captured, enslaved, and sold one to two million fellow Africans into slavery. In other words, the Akan were the source of 10 to 20 percent of all transatlantic slaves.
Conclusion
The Toronto city council narrative surrounding the renaming of Yonge-Dundas Square flies in the face of historical fact. Dundas was demonstrably ahead of his time as a humanitarian. And as a politician, he was not only principled and morally courageous but effective. Dundas was one of the key figures in abolishing the slave trade, opening up the Underground Railroad, and protecting minorities of various backgrounds—black, French, and indigenous. If the city really wants to promote the act of “reflecting on and reclaiming teachings from the past,”21 as it claims, it might do well to start with the truth about Henry Dundas’ legacy. There may be times to rename a place or landmark, but this is not one of them.
Endnotes
About the author
Greg Piasetzki is a Toronto-based intellectual property lawyer, a senior fellow with the Aristotle Foundation for Public Policy, and a citizen of the Métis Nation of Ontario.
About the Aristotle Foundation for Public Policy
Who we are
The Aristotle Foundation for Public Policy is a new education and public policy think tank that aims to renew a civil, common-sense approach to public discourse and public policy in Canada.
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