You are currently browsing The Arbourist’s articles.
The Parkland Institute’s report on “parental rights” is heavily ideologically slanted. It repeatedly frames parental involvement as a threat to children’s well-being, assumes bad faith on the part of parents and policymakers, and cherry-picks anecdotes—often from the U.S.—while ignoring Canadian legal frameworks that balance children’s rights with parental guidance. It conflates routine educational transparency with medical care access, overstating risks to vulnerable youth. Below, we break down the report’s claims and set the record straight.
1. Claim: “‘Parental rights’ is being deployed to justify legislative changes that restrict inclusive practices…” (p. 4)
Refutation: Alberta’s amendments require parental notification and opt-in consent only for instruction mainly and explicitly about gender identity, sexual orientation, or human sexuality. Incidental references are not covered, maintaining inclusivity while respecting parental involvement.
2. Claim: “These measures… often override children’s rights and ignore the perspectives of supportive parents…” (p. 5)
Refutation: Canadian law balances children’s rights with parental guidance. Alberta’s policy aligns with this principle, ensuring parental engagement without undermining children’s rights.
3. Claim: “Conservatives generally disagree… that children may have rights independent of what their parents may decide is best for them.” (p. 7)
Refutation: This overgeneralizes. Canadian legal frameworks, including the mature minor doctrine, recognize children’s rights independent of parental decisions.
4. Claim: “Such framing of parental rights… is a clear threat to the rights of vulnerable children.” (p. 6)
Refutation: The policy actually protects children by ensuring parents are informed and involved. Presenting it as a “clear threat” ignores the benefits of parental engagement and legal safeguards.
5. Claim: “Parental opt-in for instruction on gender and sexuality… curtailing access to gender-affirming care for transgender children and youth.” (p. 8)
Refutation: Educational policies do not regulate medical care. Access to gender-affirming care is governed by healthcare policy, not school curricula.
6. Claim: “Conservative governments… moved to enshrine a conservative view of ‘parental rights’ in law.” (p. 9)
Refutation: Alberta’s changes are procedural—requiring notice and opt-in—not ideological. The policy simply formalizes parental involvement in education.
7. Claim: “Parents angered by the government overriding their right to support their children’s access to gender-affirming health care.” (p. 8)
Refutation: This conflates education with healthcare. Alberta’s educational policy does not interfere with parental involvement in medical decisions.
8. Claim: “Complaints [about school library materials] actually came from [advocacy groups]… familiar to anyone who has been following… Moms for Liberty’s attacks on books.” (p. 10)
Refutation: Advocacy group involvement doesn’t negate the legitimacy of parental concerns about content. The policy ensures parents are informed, regardless of who raises issues.
9. Claim: “The law… does not give parents the right to override their children’s rights.” (p. 11)
Refutation: True, but incomplete. Canadian law emphasizes balance. Parents still play a key role in guiding their children, especially regarding sensitive educational content.
10. Claim: “Public education… beset by moral panics and wedge issues.” (p. 12)
Refutation: Labeling legitimate parental concerns as “moral panic” is dismissive. The policy simply promotes transparency and communication between schools and families.
Bottom line: The Parkland report is ideologically driven, cherry-picks anecdotes, and overstates risks while ignoring Canadian law and the benefits of parental engagement. Alberta’s policy seeks balance, transparency, and respect for both parental and children’s rights—exactly what a fair, neutral approach should do.
References
- Parkland Institute Report: Challenging ‘Parental Rights’: A Primer for Parents, Students, Educators, and Advocates
- Alberta Education Act Amendments: Supporting Alberta Students and Families
- Parental Rights in Education: What are the legal rights of parents to be notified and opt-in for instruction?
- Children’s Rights in Canada: Rights of children
- Children’s Participation Rights: Review of Children’s Participatory Rights in Canada
The Taliban’s gender apartheid in Afghanistan has erased decades of women’s rights, yet Western feminists remain largely mute. This selective outrage undermines global solidarity and demands scrutiny.
The Plight of Afghan Women
Since the Taliban’s 2021 return, Afghan women live under the harshest restrictions in the world. Girls are banned from schooling beyond sixth grade. Women are barred from most employment, forbidden from traveling without male chaperones, and compelled to wear full coverings. More than 80 edicts—54 targeting women—have stripped them of agency.
The results are devastating: suicide rates among Afghan women now exceed those of men, a stark marker of despair. The UN describes Afghanistan as the most repressive state for women globally, with its system of gender apartheid potentially amounting to a crime against humanity. Afghan women themselves say they feel “invisible, isolated, suffocated.”
The Silence of Western Feminists
Where is the outrage? Western feminists—so vocal on reproductive rights, pay gaps, and representation—have been notably quiet. In 1997, the Feminist Majority Foundation spearheaded a campaign against Taliban “gender apartheid,” mobilizing U.S. media and Congress. No such mobilization exists today.
Instead, Western feminist discourse remains centered on domestic struggles. Social media cycles amplify abortion battles or workplace equity, while Afghanistan’s crisis rarely trends. A 2022 Human Rights Watch panel highlighted Afghan women’s sense of abandonment—forgotten by those who once claimed solidarity. The silence is more than neglect; it erodes the credibility of a movement that champions global sisterhood.
The Opposition’s View
Defenders argue Western feminists are rightly focused on where they wield influence—local policy fights over abortion or workplace equity. Others fear that advocating for Afghan women risks repeating colonialist “savior” narratives, as post-9/11 rhetoric did.
But caution has curdled into apathy. Silence neither elevates Afghan voices nor restrains Taliban oppression. If anything, Western feminism’s past complicity in militarized “rescue” campaigns demands more careful, accountable solidarity—not retreat.
The Takeaway
Irony abounds: a movement quick to decry domestic patriarchy turns mute before a regime that has locked women in their homes. Afghan women are not asking for saviors, but for allies who will amplify their voices and challenge their erasure.
Consistency is the true test of principle. Championing equality at home while ignoring gender apartheid abroad is not solidarity—it is privilege. The Taliban’s repression is their crime, but Western feminim’s silence is a stain on its conscience.
References
- UN Women. Women in Afghanistan: From Almost Everywhere to Almost Nowhere. Link
- Human Rights Watch. Afghan Women and Western Intervention: A Conversation. Link
- Atlantic Council. In Afghanistan’s Gender Apartheid. Link
If you think that arguments based in truth, eventually you will run up against people who are so deep into the gender-cult that they have no idea what is real and what is dogma.
Be careful though, your audience will often defend their dogmatic views by any means necessary: Name calling, threats, and excommunication from the arena.
Tread with care and realize that you need to love the truth more than the shallow “acceptance” of others.
Gregorio Allegri’s Miserere mei, Deus stands as a pinnacle of Renaissance sacred polyphony: a nine-voice choral setting of Psalm 51, invoking divine mercy with haunting simplicity and ethereal highs that corrode the soul’s defenses. Composed around the 1630s during Pope Urban VIII’s papacy, it emerged as the final and most revered among twelve iterations of the same text commissioned for the Vatican over a century—each designed for the solemn Tenebrae services of Holy Week.
Allegri, an Italian priest and composer born circa 1582 and deceased in 1652, infused the work with fauxbourdon techniques: unadorned verses evolving into ornate embellishments, culminating in a transcendent abbellimenti that demanded secrecy from the Sistine Chapel choir. This exclusivity bred legend—transcription punishable by excommunication—until young Mozart, at 14, purportedly memorized and notated it after a single hearing in 1770, shattering the Vatican’s monopoly and disseminating its beauty worldwide.
Its essence lies in the Latin text of Psalm 51, a penitential plea from King David: “Have mercy upon me, O God, according to thy lovingkindness,” rendered through alternating choirs and soaring trebles that evoke both despair and redemption. Antithetical to ornate Baroque excess, the Miserere’s stark power—bolstered by its historical mystique—endures in modern performances, a testament to unity in spiritual yearning amid divisive eras.
On September 1, Alberta’s Fairness and Safety in Sport Act came into force, marking a decisive step in a global debate over equity in athletics. The law—formerly Bill 29—requires athletes aged 12 and older to compete in categories aligned with their sex as recorded at birth. Out-of-province visitors remain exempt, and younger children are unaffected. The aim is not blanket exclusion, but to preserve a level playing field for female competitors.
The rationale rests on clear evidence: even after hormone therapy, biological males often retain advantages in strength, speed, and endurance. A 2021 study in the British Journal of Sports Medicine found that transgender women maintained a measurable edge in running times even after two years of testosterone suppression. High-profile cases—from swimmer Lia Thomas in the NCAA to weightlifter Laurel Hubbard at the Olympics—have underscored how even rare instances can shape competition outcomes and displace female athletes.
Opposition has been swift. Groups like Egale and Skipping Stone argue the Act is discriminatory, casting it as a rollback of human rights protections. Their concern is not trivial: trans youth already face higher rates of marginalization, and exclusion from sport can exacerbate social isolation. For activists, the law sends a stigmatizing signal that identity is secondary to biology, undermining inclusion.
But here the clash of principles becomes unavoidable. Protecting the integrity of women’s sports means acknowledging physiological differences that identity alone cannot erase. Alberta’s law draws that boundary: co-ed and male divisions remain open to all, while female categories are safeguarded for those born female. Critics frame this as erasure; supporters see it as necessary equity.
The deeper problem lies in public discourse. Too often, debate polarizes into caricatures—claims of “rights apocalypse” on one side, or blanket dismissal of trans athletes on the other. Alberta’s legislation is imperfect but pragmatic: it carves out space for participation without sacrificing fairness. Future court challenges will test whether the balance holds, but the principle is clear. True progress in sport must protect all athletes’ opportunities, not just the loudest voices in the debate.
The Edmonton Public School Board’s (EPSB) sweeping book ban has erupted into a quintessential Alberta debacle: a government directive mangled by overzealous implementation, corroding trust in educational oversight.
In July, the UCP government under Premier Danielle Smith ordered schools to remove “inappropriate” materials from libraries, targeting explicit sexual content to protect children. Instead of applying a common-sense filter, EPSB produced a blacklist of more than 200 titles—including The Handmaid’s Tale, The Color Purple, and The Godfather. Even Jaws and works by George R.R. Martin didn’t escape the purge. Critics dubbed it “vicious compliance”: technically following the order, but in a way designed to spark outrage.
Smith quickly condemned the overreach, pausing the ban and pledging clarifications so that classics remain available. The government’s vagueness deserves criticism, but EPSB’s reaction exposed something deeper: Alberta’s educational establishment either failed to grasp the policy’s intent—or chose to deliberately misapply it, then leak the story to embarrass the UCP. In either case, it is professional negligence.
The fallout has been swift. Margaret Atwood ridiculed the move, bookstores report surging sales of “banned” books, and the episode has reinforced suspicions that education officials are more interested in scoring political points than serving students.
Irony abounds: in trying to shield children from explicit content, the government gave its critics ammunition; in trying to follow the directive to the letter, EPSB managed to turn itself into the villain. What should have been a straightforward matter of removing genuinely pornographic material has spiraled into a culture-war sideshow, eroding public confidence in both policymakers and educational leaders.
The lesson is plain: sloppy governance is bad—but bad-faith compliance from those entrusted with education is worse.
bleatmop
Mystro
Dead Wild Roses 
Your opinions…