Erik Erikson is still useful because he blocks a modern temptation: reading a child’s self-descriptions as evidence of a finished, stable identity. For Erikson, identity is not an inner essence that appears early and then merely announces itself. It is something built across time under social conditions. Relationships, cultural scripts, permissions, limits, and feedback all shape what a person can plausibly become and what they can sustain. If you want a single takeaway, it is this: adults regularly project mature coherence onto children whose sense of “who I am” is still under construction. (The Psychology Notes Headquarters)

Erikson’s framework is psychosocial. He describes eight broad stages across the lifespan, each organized around a tension between two outcomes. The point is not a one-time pass or fail. It is a developmental task that tends to recur in new forms as life changes. When conditions are supportive, people lean toward the positive resolution and develop an associated strength or “virtue.” When conditions are hostile or mismatched, the negative pole can dominate and leave a durable vulnerability. (The Psychology Notes Headquarters)

In early childhood, the tasks are basic but not trivial. In infancy, trust versus mistrust is shaped by whether care is reliable and responsive. In toddlerhood, autonomy versus shame and doubt turns on whether a child can attempt self-control without being humiliated for mistakes. In the preschool years, initiative versus guilt turns on whether exploration and planning are welcomed or punished. These are not destiny. They are early patterns. They set default expectations about safety, agency, and permission that can be reinforced later or revised by later experience. (The Psychology Notes Headquarters)

School age brings industry versus inferiority. Children now meet the world of tasks, standards, and comparison. Competence grows when effort produces mastery and feedback is fair. Inferiority grows when failure is repeated, demands are mismatched, or judgment is harsh. This matters because it supplies the raw materials for adolescence. Identity versus role confusion is not about picking a label. It is about synthesizing roles, values, loyalties, and a changing body into something that feels continuous and workable. Researchers made this more testable by focusing on processes like exploration and commitment (roughly, trying roles out and then making durable choices), yielding familiar identity-status patterns such as diffusion, foreclosure, moratorium, and achievement. Longitudinal work also supports the commonsense point that identity development extends beyond the teen years for many people. (The Psychology Notes Headquarters)

Erikson’s model deserves the criticisms it often receives. The stages function best as descriptive heuristics rather than strict schedules, and some concepts are hard to measure cleanly. The framework also reflects mid-20th-century Western assumptions, and feminist scholarship has pressed on its gendered blind spots. Still, the core insight survives: selfhood is social before it is philosophical. Children become “someone” through attachment, modeling, constraint, opportunity, and recognition. The practical reminder is blunt, feeding directly into today’s debates. Do not read adult-level identity stability into young children’s words or preferences. Much of what looks like certainty in a child is a snapshot of roles and reinforcement, not proof of a permanent inner core. (The Psychology Notes Headquarters)

Glossary

  • Psychosocial stage/task: A recurring developmental challenge shaped by social context, not a biological timer. (The Psychology Notes Headquarters)
  • Virtue (Erikson): A strength associated with a relatively positive resolution of a stage task (e.g., hope, will, competence, fidelity). (The Psychology Notes Headquarters)
  • Identity vs role confusion: The adolescent task of developing a workable sense of continuity across roles, values, and future direction. (The Psychology Notes Headquarters)
  • Identity statuses (Marcia tradition): A research approach using exploration and commitment to classify patterns like diffusion (low both), foreclosure (commitment without exploration), moratorium (exploration without commitment), and achievement (exploration leading to commitment). (Wikipedia)

 Endnotes

  1. Erikson stages overview, virtues, and the “not pass/fail” framing: StatPearls (Orenstein, 2022). (The Psychology Notes Headquarters)
  2. Scholarly overview and modern framing of Erikson as a lifespan theory: Syed & McLean (2017, PsyArXiv).
  3. Identity-status trajectories and measurement of exploration/commitment over time: Meeus (2011, PMC). (Wikipedia)
  4. Marcia identity-status grounding in Eriksonian identity crisis: foundational identity-status paper (PDF record).
  5. Feminist critique and gender-bias discussion of Eriksonian identity: Sorell (2001).

 

Jean Piaget is still worth reading because he blocks a common adult mistake: treating children’s words as if they carry adult concepts. Children do not merely know fewer facts. They use different cognitive tools at different ages, and those tools change what their categories can mean. That matters whenever adults take a child’s self-label and translate it into a fixed inner essence. Piaget’s basic warning is simple: the same vocabulary can sit on top of a different kind of understanding, and adults are very good at smuggling their own meanings into what a child says. The rest of his theory is an attempt to explain why that translation error is so easy to make.

Piaget’s machinery for explaining the gap is spare and still useful. Children build schemas, mental frameworks for understanding objects, actions, and categories. They update those schemas through assimilation, which fits new experience into an existing framework, and accommodation, which changes the framework when the fit fails. The friction between “make it fit” and “change the model” is not a bug. It is the engine. Piaget calls the longer-term settling of that friction equilibration, the push toward a workable balance where the child’s model of the world holds together and predicts better.

Piaget is best known for his four-stage outline. In the sensorimotor stage (birth to about 2), infants learn through perception and action, and one classic milestone is object permanence, the idea that things still exist when out of sight. In the preoperational stage (about 2 to 7), children gain symbolic thought: language, pretend play, mental imagery. They also show characteristic limits on many tasks, including egocentrism in perspective-taking and failures of conservation (for example, thinking a taller glass has “more” of the same liquid).

Those limits are real, but they are not always as simple as “the child cannot do it.” Modern researchers have shown that the timing can shift when you change the method. Studies using “violation-of-expectation” designs often find signs of earlier object knowledge than Piaget’s original search tasks detected. The clean takeaway is not that Piaget collapses. It is that measurement matters. Some tasks load children with extra demands (motor planning, inhibition, working memory) that can hide understanding that is present in a simpler form. Task demands can mask competence.

In the concrete operational stage (about 7 to 11), children become capable of logical operations tied to tangible situations. Conservation stabilizes, classification becomes more systematic, and seriation appears more reliably, as when a child can order sticks from shortest to tallest without guesswork. In formal operational thought (roughly adolescence onward, and unevenly across people and domains), abstract and hypothetical reasoning becomes more consistent. Even here, performance can be uneven across closely related tasks, a pattern discussed under the label horizontal décalage. That unevenness is a warning against treating stages as rigid ceilings. Read them instead as a map of typical reorganizations in thinking: a useful guide to what changes, and when, without pretending every child hits every milestone on the same schedule. The practical payoff is blunt. When adults treat a child’s words as adult-level commitments, they risk importing meanings the child has not yet built.

Glossary

  • Schema: A mental framework for organizing and interpreting experience.
  • Assimilation: Fitting new experience into an existing schema.
  • Accommodation: Modifying a schema when the old one does not fit.
  • Equilibration: The balancing process that restores or maintains cognitive stability through assimilation and accommodation.
  • Object permanence: Understanding that objects continue to exist when hidden.
  • Conservation: Understanding that quantity stays the same despite changes in appearance if nothing is added or removed.
  • Horizontal décalage: Uneven mastery across related tasks; competence does not arrive all at once.

Endnotes

  1. Encyclopedia Britannica — Piaget overview: stages, age ranges, and constructivist framing.
  2. APA Dictionary of Psychology — Piagetian terms: schema, assimilation, accommodation.
  3. APA Dictionary of Psychology — “Equilibration” definition.
  4. Baillargeon, Spelke & Wasserman (1985) — early object knowledge via violation-of-expectation methods (PubMed record and related materials).
  5. Lourenço (2016) — stages as conceptual tools/heuristics (ScienceDirect).
  6. Neo-Piagetian review discussing horizontal décalage and unevenness as a complication for strict stage-uniformity (UCL Press journals).

 

Canada is in the middle of a familiar temptation: the Americans are difficult, therefore the Chinese offer must be sane.

The immediate backdrop is concrete. On January 16, 2026, Canada announced a reset in economic ties with China that includes lowering barriers for a set number of Chinese EVs, while China reduces tariffs on key Canadian exports like canola. (Reuters) Washington responded with open irritation, warning Canada it may regret the move and stressing Chinese EVs will face U.S. barriers. (Reuters)

If you want a simple, pasteable bromide for people losing their minds online, it’s this: the U.S. and China both do bad things, but they do bad things in different ways, at different scales, with different “escape hatches.” One is a democracy with adversarial institutions that sometimes work. The other is a one-party state that treats accountability as a threat.

To make that visible, here are five egregious “hits” from each—then the contrast that actually matters.


Five things the United States does that Canadians have reason to resent

1) Protectionist trade punishment against allies

Steel/aluminum tariffs and recurring lumber duties are the classic pattern: national-interest rhetoric, domestic political payoff, allied collateral damage. Canada has repeatedly challenged U.S. measures on steel/aluminum and softwood lumber. (Global Affairs Canada)

Takeaway: the U.S. will squeeze Canada when it’s convenient—sometimes loudly, sometimes as a bureaucratic grind.

2) Energy and infrastructure whiplash

Keystone XL is the poster child of U.S. policy reversals that impose real costs north of the border and then move on. The project’s termination is documented by the company and Canadian/Alberta sources. (TC Energy)

Takeaway: the U.S. can treat Canadian capital as disposable when U.S. domestic politics flips.

3) Extraterritorial reach into Canadians’ private financial lives

FATCA and related information-sharing arrangements are widely experienced as a sovereignty irritant (and have been litigated in Canada). The Supreme Court of Canada ultimately declined to hear a constitutional challenge in 2023. (STEP)

Takeaway: the U.S. often assumes its laws get to follow people across borders.

4) A surveillance state that had to be restrained after the fact

Bulk telephone metadata collection under Patriot Act authorities became politically toxic and was later reformed/ended under the USA Freedom Act’s structure. (Default)

Takeaway: democracies can drift into overreach; the difference is that overreach can become a scandal, a law change, and a court fight.

5) The post-9/11 stain: indefinite detention and coercive interrogation

Guantánamo’s long-running controversy and the Senate Intelligence Committee’s reporting on the CIA program remain enduring examples of U.S. moral failure. (Senate Select Committee on Intelligence)

Takeaway: the U.S. is capable of serious rights abuses—then also capable of documenting them publicly, litigating them, and partially reversing course.


Five things the People’s Republic of China does that are categorically different

1) Mass rights violations against Uyghurs and other Muslim minorities in Xinjiang

The UN human rights office assessed serious human rights concerns in Xinjiang and noted that the scale of certain detention practices may constitute international crimes, including crimes against humanity. Canada has publicly echoed those concerns in multilateral statements. (OHCHR)

Takeaway: this is not “policy disagreement.” It’s a regime-scale human rights problem.

2) Hong Kong: the model of “one country, one party”

The ongoing use of the national security framework to prosecute prominent pro-democracy figures is a live, observable indicator of how Beijing treats dissent when it has full jurisdiction. (Reuters)

Takeaway: when Beijing says “stability,” it means obedience.

3) Foreign interference and transnational pressure tactics

Canadian public safety materials and parliamentary reporting describe investigations into transnational repression activity and concerns around “overseas police stations” and foreign influence. (Public Safety Canada)

Takeaway: the Chinese state’s threat model can extend into diaspora communities abroad.

4) Systematic acquisition—licit and illicit—of sensitive technology and IP

The U.S. intelligence community’s public threat assessment explicitly describes China’s efforts to accelerate S&T progress through licit and illicit means, including IP acquisition/theft and cyber operations. (Director of National Intelligence)

Takeaway: your “market partner” may also be running an extraction strategy against your innovation base.

5) Environmental and maritime predation at scale

China remains a dominant player in coal buildout even while expanding renewables, a dual-track strategy with global climate implications. (Financial Times)
On the oceans, multiple research and advocacy reports emphasize the size and global footprint of China’s distant-water fishing and associated IUU concerns. (Brookings)

Takeaway: when the state backs extraction, the externalities get exported.


Compare and contrast: the difference is accountability

If you read those lists and conclude “both sides are bad,” you’ve missed the key variable.

The U.S. does bad things in a system with adversarial leak paths:
investigative journalism, courts, opposition parties, congressional reports, and leadership turnover. That doesn’t prevent abuses. It does make abuses contestable—and sometimes reversible. (Senate Select Committee on Intelligence)

China does bad things in a system designed to prevent contestation:
one-party rule, censorship, legal instruments aimed at “subversion,” and a governance style that treats independent scrutiny as hostile action. The problem isn’t “China is foreign.” The problem is that the regime’s incentives run against transparency by design. (Reuters)

So when someone says, “Maybe we should pivot away from the Americans,” the adult response is:

  • Yes, diversify.
  • No, don’t pretend dependency on an authoritarian state is merely a swap of suppliers.

A quick media-literacy rule for your feed

If a post uses a checklist like “America did X, therefore China is fine,” it’s usually laundering a conclusion.

A better frame is risk profile:

  • In a democracy, policy risk is high but visible—and the country can change its mind in public.
  • In a one-party state, policy risk is lower until it isn’t—and then you discover the rules were never meant to protect you.

Canada can do business with anyone. But it should not confuse trade with trust, or frustration with Washington with safety in Beijing.

If Canada wants autonomy, the answer isn’t romanticizing China. It’s building a broader portfolio across countries where the rule of law is not a slogan in a press release.

 

References

  • Canada–China trade reset (EV tariffs/canola): Reuters; Guardian. (Reuters)
  • U.S. criticism of Canada opening to Chinese EVs: Reuters. (Reuters)
  • U.S. tariffs/lumber disputes: Global Affairs Canada; Reuters. (Global Affairs Canada)
  • Keystone XL termination: TC Energy; Government of Alberta. (TC Energy)
  • FATCA Canadian challenge result: STEP (re Supreme Court dismissal). (STEP)
  • USA Freedom Act / end of bulk metadata: Lawfare; Just Security. (Default)
  • CIA detention/interrogation report: U.S. Senate Intelligence Committee report PDF. (Senate Select Committee on Intelligence)
  • Guantánamo context: Reuters; Amnesty. (Reuters)
  • Xinjiang assessment: OHCHR report + Canada multilateral statement. (OHCHR)
  • Hong Kong NSL crackdown example: Reuters (Jimmy Lai). (Reuters)
  • Transnational repression / overseas police station concerns: Public Safety Canada; House of Commons report PDF. (Public Safety Canada)
  • China tech acquisition / IP theft framing: ODNI Annual Threat Assessment PDF. (Director of National Intelligence)
  • Coal buildout: Financial Times; Reuters analysis. (Financial Times)
  • Distant-water fishing footprint / IUU concerns: Brookings; EJF; Oceana. (Brookings)

The West keeps making a category error. It treats Islam as “a religion” in the narrow civic sense modern liberal societies usually mean: private belief, voluntary worship, and a clean separation between pulpit and state.

Islam can be lived that way. Many Muslims do live that way. But Islam, as a tradition, also carries a developed legal–political vocabulary: a picture of how authority, law, community, and public order ought to be arranged. That does not make Muslims suspect. It makes Western assumptions incomplete. A liberal society can only defend what it can name.

A faith that has historically included law

In the classical Islamic tradition, sharia is not only “spiritual guidance.” It is commonly described as governing interpersonal conduct and regulating ritual practice, and in some countries it is applied as governing law or in specific legal domains. (Judiciaries Worldwide) That matters because the modern West is built on a particular settlement: religious freedom inside a civic order that does not belong to any religion.

The relationship between religion and governance in Islamic history also does not map neatly onto the European story of Church versus state. Even critics of the simplistic slogan that Islam “fuses religion and politics” concede a real point beneath it: Muslim thinkers draw distinctions between din (religion) and dawla (state), but the domains and their interrelations do not mirror the European pattern. (MERIP)

So when Western elites insist, “Islam is just a religion,” they are not being tolerant. They are being imprecise. And imprecision is how liberal societies lose arguments before they begin.

The distinction that matters: Islam and Islamism

Precision starts by separating two things that get blurred, sometimes by ignorance, sometimes by strategy:

  • Islam: a religion with immense internal diversity, spiritual, legal, philosophical, cultural.
  • Islamism (political Islam): a broad set of political ideologies that draw on Islamic symbols and traditions in pursuit of sociopolitical objectives. (Encyclopedia Britannica)

A devout Muslim can reject Islamism. A culturally Muslim person can reject Islamism. A believer can treat sharia as personal ethics while rejecting its coercive imposition in a pluralist state. Islamic sources themselves contain the frequently cited line: “Let there be no compulsion in religion.” (Quran.com)

But it is also true that in many parts of the world, substantial numbers of Muslims express support for making sharia “the official law of the land.” (Pew Research Center) That doesn’t prove anything about your Muslim neighbour in Edmonton. It does establish something narrower and important: the political question is not imaginary. It is not a fringe invention.

The engine: infallible doctrine, universal horizon

The political question is whether a movement treats its doctrine as a governing blueprint, one that must eventually become public authority. That is what makes Islamism different from ordinary piety: it is not satisfied with private devotion or voluntary community. It wants law, policy, and state power aligned to a sacred ideal.

If you want a useful analogue for how Islamism works, look at Marxism. Not in theology, mechanics. The doctrine is treated as infallible, so failure can’t belong to the doctrine; it must belong to the people, the impurities, or the enemies. That logic produces a predictable politics: dissent becomes not an alternative view but a problem to be managed, re-educated, or removed.

From there, the “universal” impulse makes sense. This is not always military conquest talk. More often it is a civilizational horizon: the expectation that Islam should be socially and politically ascendant, with public authority aligned to that vision. Classical Islamic political vocabulary has long included categories describing the realm where Islam has “ascendance,” historically paired with an external realm. (Encyclopedia Britannica)

A liberal society can coexist with any faith. It cannot coexist with a program that treats liberal pluralism as a temporary obstacle to be overcome.

What the West keeps getting wrong

Western discourse often collapses three claims into one muddy accusation:

  1. “Muslims are dangerous.” False, unfair, and morally corrosive.
  2. “Islam has a legal–political tradition.” True, and visible in texts, history, and institutions. (Judiciaries Worldwide)
  3. “Islamism is a modern political project that can conflict with liberal norms.” True, and increasingly relevant. (Encyclopedia Britannica)

If claims (2) and (3) are denied out of fear of sounding like (1), the result is not compassion. It is blindness. And blindness is not a strategy.

What a liberal society should do

This does not require panic. It requires clarity.

First, speak precisely. Say “Islamism” when you mean political ideology. Say “Islam” when you mean the religion broadly. Don’t use a sweeping civilizational label to do the work of a specific critique.

Second, draw the civic line cleanly: the liberal state is not negotiable. Freedom of worship is protected. Violence and harassment are punished. Attempts to import coercive religious governance into public law are rejected.

Third, stop outsourcing integration to slogans. Liberalism is not a magic solvent. It is a culture of habits, rights, obligations, and red lines that must be taught and applied evenly.

Fourth, refuse collective guilt. Defend liberal norms without treating ordinary Muslims as a fifth column. A society can oppose an illiberal political project while still welcoming neighbours who want to live in peace.

Here is the honesty sentence: if political Islam is largely marginal in Western societies, with negligible institutional influence and no meaningful appetite for parallel authority, the urgency of this argument drops. If, instead, organized efforts continue to carve out exemptions from liberal norms, to pressure institutions into censorship, or to substitute religious authority for civic law, the urgency rises.

The West doesn’t need a religious war. It needs vocabulary. It needs the courage to name ideological ambition without demonizing human beings. And it needs to remember that liberalism is not the default state of humanity. It is a fragile achievement that survives only when people are willing to defend it

References

  1. Federal Judicial Center, “Islamic Law and Legal Systems” (overview of sharia as governing interpersonal conduct/ritual practice; sometimes governing law). (Judiciaries Worldwide)
  2. Encyclopaedia Britannica, “Islamism” (definition as political ideologies pursuing sociopolitical objectives using Islamic symbols/traditions). (Encyclopedia Britannica)
  3. Pew Research Center, The World’s Muslims: Religion, Politics and Society (overview and chapter on beliefs about sharia; questionnaire language on making sharia official law). (Pew Research Center)
  4. MERIP, “What is Political Islam?” (discussion of din/dawla and why European categories don’t map neatly). (MERIP)
  5. MERIP, “Islamist Notions of Democracy” (notes the common modern formulation of “religion and state” and its relationship to secularism debates). (MERIP)
  6. Qur’an 2:256 (“no compulsion in religion”) and Ibn Kathir tafsir page commonly cited in discussion. (Quran.com)
  7. Encyclopaedia Britannica, “Dār al-Islām” (political-ideological category describing the realm where Islam has ascendance, traditionally paired with an external realm). (Encyclopedia Britannica)

The Federal Court of Appeal’s January 16, 2026 decision in Attorney General of Canada v. Canadian Civil Liberties Association (2026 FCA 6) is not a cultural commentary on the Freedom Convoy. It is a narrower—and more consequential—statement about threshold: what must be true before the federal executive can lawfully reach for extraordinary powers.

The Court’s conclusion is unambiguous: “every appeal before this Court should be dismissed.” It affirms that “the declaration of a public order emergency was unreasonable,” and it adopts the word that matters in a rule-of-law system: “ultra vires.” It also states that “parts of the Regulations and Economic Order infringed paragraph 2(b) and section 8 of the Charter.” That is the spine of the judgment. Everything else is the anatomy supporting it.

What happened, in the Court’s own framing

The decision “results from the Proclamation Declaring a Public Order Emergency … issued … on February 14, 2022,” declaring “reasonable grounds to believe a public order emergency existed under subsection 17(1),” followed by “Emergency Measures Regulations” and the “Emergency Economic Measures Order” on February 15, 2022. Those instruments were deployed in the midst of what “came to be known as the ‘Freedom Convoy 2022’,” as “hundreds of vehicles” converged on Ottawa, alongside “a number of border blockades,” including the “Sweetgrass-Coutts, Alberta border crossing” and the “Ambassador Bridge.”

The Court also records the litigation path. On January 29, 2024, the Federal Court found “the reasons provided for the decision to declare a public order emergency did not satisfy the requirements” of the Act, and that some temporary measures “infringed section 8 and paragraph 2(b) … and were not justified under section 1.” The Attorney General appealed those findings; civil-liberties groups cross-appealed on peaceful assembly. The Federal Court of Appeal’s answer to the main question—was the invocation lawful and reasonable?—is no.

“Last resort” is not a slogan; it is a constraint

The most useful line in this decision is not a flourish. It is an instruction.

The Federal Court (quoted and endorsed in the appellate reasons) states: “Due to its nature and to the broad powers it grants the Federal Executive, the Emergencies Act is a tool of last resort. The GIC cannot invoke the Emergencies Act because it is convenient, or because it may work better than other tools at their disposal or available to the provinces.” It then ties that principle to factual assessment: “the evidence is clear that the majority of the provinces were able to deal with the situation using other federal law, such as the Criminal Code, and their own legislation.

That pair of sentences does the real work. It rejects the idea—common in crisis politics—that “better” justifies “exceptional.” It anchors emergency powers to necessity, not preference.

The Court of Appeal adds a helpful nuance later: while the Act is “meant to be an instrument of last resort,” it “cannot be construed as a straitjacket” that forces Cabinet to exhaust every imaginable legal tool before acting. But that is not a concession to improvisation. It is a warning that the reasoning still has to be there, and it still has to meet “exacting” statutory demands.

Evidence, not atmosphere: “compelling and credible information”

A second throughline runs alongside “last resort”: the requirement that the executive’s belief be anchored in something sturdier than fear, political pressure, or generalized disorder.

The Court states the prerequisite in crisp terms: “the GIC must have reasonable grounds to believe, based on compelling and credible information, that threats to the security of Canada as described in section 2 of the CSIS Act existed.” And then it drops the verdict: “this evidence was lacking here.

This is where the decision becomes a rebuke rather than a mere disagreement.

The Court rejects the attempt to stretch the statutory trigger to match the government’s policy urgency. It insists, “For the time being, we must take the Act as it reads, and not as the AGC would like it to read.” And it draws a sharp boundary around the phrase doing much of the litigation’s heavy lifting: “It would stretch beyond rationality the meaning of the words ‘serious violence’ … if they were to encompass purely economic consequences or speculative disruption of essential goods and services.

That is a judicial way of saying: you don’t get to expand the fuse because you prefer the explosion.

When it turns to violence, the Court is equally direct. It notes that “the evidence is quite simply lacking” for serious violence against persons; and that, aside from the economic disturbance, “the only incident of violence put forward by the AGC was the seizure of a cache of firearms and ammunition at Coutts, as well as vague reports” of harassment, intimidation, and assault, plus the fact that Ottawa police were overwhelmed. “In our view, this is insufficient” to meet the “compelling and credible information” requirement for reasonable grounds.

Even where the protests were “disturbing and disruptive,” the Court concludes “they fell well short of a threat to national security.” It notes that this was “borne out by CSIS’s own threat assessment,” and it flags that an alternative assessment was requested but the Act was invoked “before it was completed.”

The implication is not subtle: emergency powers require proof-grade reasoning at the time of decision, not post-hoc narrative scaffolding.

Charter impacts: expression and financial measures

On expression, the Court endorses the Federal Court’s findings as to overbreadth and unjustified limits. It records that “the Regulations were overbroad to the extent that they criminalized the entire protest,” and that “the freedom of expression of peaceful protestors who did not participate in the actions of those disrupting the peace was infringed.” The appellate court’s own conclusion at the front end of the reasons affirms that “parts of the Regulations and Economic Order infringed paragraph 2(b) and section 8 of the Charter.”

It also disposes of the peaceful assembly cross-appeal without enlarging the rights analysis: “We are satisfied that the paragraph 2(b) infringement sufficiently accounts for the related right to assemble under paragraph 2(c), and decline to address the cross-appeal.

On the financial measures, the Court’s concern is about sweeping power paired with loose identification and weak safeguards. It calls out “the lack of rigour contemplated in identifying individuals” who may have been subject to information-sharing provisions. Then it names the operational hazard bluntly: “The suggestion that financial institutions may have been expected to rely on information they obtained from news or social media reports or the internet … is troubling in the extreme.

That line will survive because it captures a broader institutional truth: when the state deputizes private actors into enforcement, the state inherits the private actor’s epistemic sloppiness—unless it builds guardrails. The Court is signaling that the guardrails were not proportionate to the power.

What this decision changes (and what it doesn’t)

This judgment doesn’t settle the political argument about 2022. It does something more important: it narrows the legal escape hatch for future governments.

It teaches three lessons that will matter the next time Ottawa faces a sprawling, ugly, high-pressure public disorder:

  1. “Last resort” means necessity, not superiority. “Convenient” and “works better” are not lawful triggers.
  2. Economic harm is not a magic synonym for statutory violence thresholds. If Parliament wrote “serious violence,” courts will not applaud a creative rewrite.
  3. Extraordinary powers demand evidentiary discipline and procedural safeguards that can withstand sunlight. “Troubling in the extreme” is what happens when you skip that.

If the government seeks further appeal, the next stage will likely fight over deference, evidentiary sufficiency, and how “exacting” the threshold must be under real-time stress. But the shape of the precedent is already clear: the Act is not a general-purpose crisis broom. It is a weapon with a trigger guard, and the Court has just tightened the guard.

References

  1. Attorney General of Canada v. Canadian Civil Liberties Association, 2026 FCA 6 (Federal Court of Appeal, judgment delivered January 16, 2026; PDF).
  2. Justice Laws Website, Emergencies Act (R.S.C., 1985, c. 22 (4th Supp.); enactment note “[1988, c. 29, assented to 21st July, 1988]”). (Department of Justice Canada)
  3. The Canadian Encyclopedia, “War Measures Act” (notes repeal in 1988 and replacement by the Emergencies Act). (The Canadian Encyclopedia)
  4. Public Order Emergency Commission (POEC), Order in Council P.C. 2022-392 (April 25, 2022) and POEC site summary of establishment. (publicorderemergencycommission.ca)

Musical Summary of “Omaa Biindig” by Andrew Balfour, performed by musica intimaThis is a contemporary choral work composed by Andrew Balfour, a Canadian Indigenous (Cree/Métis) composer known for blending classical choral traditions with Indigenous musical influences, storytelling, and spiritual elements.

“Omaa Biindig” (performed live by the Vancouver-based chamber choir musica intima in March 2023 at St. John’s College, University of Manitoba) is a short, atmospheric a cappella piece that draws deeply from Indigenous perspectives and languages.Style and Mood: It features ethereal, meditative choral writing with a sense of introspection and reverence. The harmonies are modern and somewhat modal, often evoking a sense of vastness or spiritual connection to land and ancestry.

There’s a gentle, flowing quality—think slow-moving, sustained chords with subtle dynamic shifts that create a contemplative, almost hypnotic atmosphere rather than dramatic tension or high energy.Structure and Key Elements:Primarily a cappella (unaccompanied voices), showcasing the choir’s rich, blended timbre.

It incorporates Indigenous text or syllabic vocables (common in Balfour’s work), giving it a ceremonial or ritualistic feel—evoking invitation or entering a sacred space (the title “Omaa Biindig” roughly translates in Cree/Ojibwe contexts to something like “come inside” or “enter here”).

The texture builds gradually: starting with sparse, layered entries that create overlapping voices, then swelling into fuller, resonant chords before gently receding.

Overall, it’s a poignant example of contemporary Indigenous choral music—quietly powerful, culturally rooted, and emotionally resonant, inviting listeners into a moment of reflection and connection rather than spectacle.

  A classically liberal society survives on habits, not slogans. It needs restraint, due process, toleration, and the willingness to lose without declaring the system illegitimate. Those habits are the machinery that lets disagreement stay political instead of becoming civil war by other means.

Here is the problem: liberalism can be weakened without censorship or coups. You dissolve it by corroding its reflexes. Make truth optional. Make process contemptible. Make opponents morally untouchable. Then the only “honest” politics left is permanent emergency.

Toolkits like Beautiful Trouble matter because they don’t merely argue for outcomes. They teach a style of conflict that can push a society toward that emergency posture. Not secretly. Openly. Proudly.

The mechanism: reaction as leverage

The core move is simple: the decisive moment is not what you do; it is how the target reacts. Beautiful Trouble states this as principle. Create a situation where the target has only bad options. If the target responds forcefully, you get optics of oppression. If the target hesitates, you get optics of weakness or complicity. Either way, you harvest narrative.

This is not foreign to the Alinsky lineage. The organizing sensibility there is similarly pressure-driven: personalize, polarize, keep heat on, force choices. Whether you call that “empowering the powerless” or “cynical theatre” depends on your politics. But the effect is measurable. It rewards escalation.

In an attention economy, that reward multiplies. The clip travels. The caption hardens. The audience concludes. Process arrives too late to matter.

Why this is corrosive to liberal life

Classical liberalism is not blind to power. It assumes power exists and will be abused. That’s why it builds constraints: rule of law, rights, neutral adjudication, stable procedures, and a civic ethic that treats opponents as citizens.

Revolutionary politics often treats those constraints as camouflage for domination. Once you accept that premise, liberal restraint stops being virtue and becomes collaboration. Due process becomes “violence.” Neutrality becomes “support for the status quo.” Compromise becomes betrayal.

That frame is solvent. It dissolves the very institutions that make peaceful reform possible. Courts become illegitimate. Journalism becomes propaganda. Elections become theatre. At that point, direct action isn’t one tool among many. It becomes the only “authentic” politics. And authenticity is a poor substitute for governance.

Three tactics that act like acid

1) Identity tricks that blur truth and theatre

Impersonation formats, spoof announcements, and “identity correction” are often defended as satire. Sometimes they are. But they also train a destructive habit: truth is what produces the right reaction.

In a low-trust society, that habit is gasoline. It makes people easier to steer. They learn to treat moral satisfaction as verification.

2) Reaction capture that rewards escalation

Media-jacking and engineered dilemmas push institutions into visible confrontation. Institutions then over-respond to avoid losing control. Activists then present the response as the point. The public is invited to judge the system from the most inflammatory ten seconds.

This is why incremental reform struggles. Incrementalism is procedural. It is slow. It is boring. It does not produce good clips. When politics is mediated by clips, boredom becomes political death. And the responsible becomes invisible.

3) Framing that turns disagreement into moral emergency

The most dangerous tool is not a hoax. It is framing that converts disagreement into existential crisis. Once politics is narrated as emergency, restraint becomes treason. Any compromise becomes proof of corruption. The only acceptable posture becomes maximal conflict.

That is how a society stops being governable. Not because people disagree, but because they can no longer share a procedure for disagreement.

The case for incremental progress

Incrementalism is mocked as cowardice. It is not. It is the political expression of two hard truths.

First, institutions are complex. Sudden shocks break things you cannot rebuild at will. Second, moral certainty is a poor engineer. It is good at burning. It is bad at designing.

Classical liberal reform says: specify the harm, propose bounded remedies, build coalitions, accept partial wins, and keep the legitimacy of procedure intact. That is not complacency. It is the recognition that power vacuums don’t stay empty, and that revolutions rarely end with stable liberty.

If you care about justice, you should fear the emergency habit. Emergency is where rights go to die. Emergency is where “temporary” powers become permanent. Emergency is where the loudest faction learns it can rule by accusation.

A prediction worth taking seriously

As these tactics normalize, politics will become less about persuasion and more about provocation. Institutions will either harden into managerial coercion or retreat into paralysis. Both outcomes invite more radicalism, because both outcomes confirm the radical story.

A liberal society that wants to survive has to stop rewarding engineered crisis. That means demanding evidence over captions, procedure over theatre, and reform over revolution, even when reform is unsatisfying. Especially then.

References

  1. Beautiful Trouble toolbox and principle page (reaction as leverage).

Beautiful Trouble tactic pages: Identity correction; Media-jacking.

OR Books listing / bibliographic info for Beautiful Trouble editions.

Secondary summaries of Rules for Radicals (Alinsky overview used for comparison of tactical sensibility).

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