You are currently browsing the category archive for the ‘Politics’ category.
(TL;DR) Eric Voegelin’s The New Science of Politics remains one of the clearest guides to our modern disorder. It teaches that when politics cuts itself off from transcendent truth, ideology fills the void—and history descends into Gnostic fantasy. Voegelin’s remedy is not new revolution but ancient remembrance: the recovery of the soul’s openness to reality.
Eric Voegelin (1901–1985) was an Austrian-American political philosopher who sought to diagnose the spiritual derangements of modernity. In his 1952 classic The New Science of Politics—first delivered as the Walgreen Lectures at the University of Chicago—Voegelin proposed that politics cannot be understood as a merely empirical or procedural science. Power, institutions, and law arise from a deeper spiritual ground: humanity’s participation in transcendent order. When societies lose awareness of that participation, they fall into ideological dreams that promise salvation through human effort alone. The book is therefore both a critique of modernity and a call to recover the classical and Christian understanding of political reality (Voegelin 1952, 1–26).
1. The Loss of Representational Truth
Every stable society, Voegelin argued, “represents” its members within a larger order of being. In ancient civilizations and medieval Christendom, political authority symbolized this participation through myth, ritual, and law that acknowledged a reality beyond human control. The ruler was not a god but a mediator between the temporal and the eternal.
Beginning in the twelfth century, however, the monk Joachim of Fiore reimagined history as a self-unfolding divine drama in which humanity itself would bring about the final age of perfection. With this shift, Western consciousness began to “immanentize the eschaton”—to relocate ultimate meaning inside history rather than in its transcendent source. Out of this inversion grew the modern ideologies of progress (Comte, Hegel), revolution (Marx), and race (National Socialism), each promising earthly redemption through planning and will (Voegelin 1952, 107–132).
For Voegelin, the loss of representational truth meant that governments no longer reflected humanity’s place in divine order but instead projected utopian images of what they wished reality to be. Politics ceased to be the articulation of truth and became the engineering of salvation.
2. Gnosticism as the Modern Disease
Voegelin identified the inner structure of these movements as Gnostic. Ancient Gnostics sought hidden knowledge that would liberate the soul from an evil world; their modern successors, he said, sought knowledge that would liberate humanity from history itself. “The essence of modernity,” Voegelin wrote, “is the growth of Gnostic speculation” (1952, 166).
He listed six recurrent traits of the Gnostic attitude:
- Dissatisfaction with the world as it is.
- Conviction that its evils are remediable.
- Belief in salvation through human action.
- Assumption that history follows a knowable course.
- Faith in a vanguard who possess the saving knowledge.
- Readiness to use coercion to realize the dream.
From medieval millenarian sects to twentieth-century totalitarian states, these traits form a single continuum of spiritual rebellion: the attempt to perfect existence by abolishing its limits.
3. The Open Soul and the Pathologies of Closure
Against the Gnostic impulse stands the open soul—the philosophical disposition that accepts the “metaxy,” or the in-between nature of human existence. We live neither wholly in transcendence nor wholly in immanence, but within the tension between them. The philosopher’s task is not to resolve that tension through fantasy or reduction but to dwell within it in faith and reason.
Political science, therefore, must be noetic—concerned with insight into the structure of reality—not merely empirical. A society’s symbols, institutions, and laws can be judged by how faithfully they articulate humanity’s participation in divine order. Disorder, Voegelin warned, begins not with bad policy but with pneumopathology—a sickness of the spirit that refuses reality’s truth. “The order of history,” he wrote, “emerges from the history of order in the soul.”
Empirical data can measure economic growth or electoral results, but it cannot measure spiritual health. That requires awareness of being itself.
4. Liberalism’s Vulnerability and the Way of Recovery
Voegelin saw liberal democracies as historically successful yet spiritually precarious. By reducing political order to procedural legitimacy and rights management, liberalism risks drifting into the nihilism it opposes. When public life forgets its transcendent foundation, freedom degenerates into relativism, and pluralism becomes mere fragmentation.
Still, Voegelin’s outlook was not despairing. His proposed remedy was anamnesis—the recollective recovery of forgotten truth. This is not nostalgia but awakening: the rediscovery that human beings are participants in an order they did not create and cannot abolish. The recovery of the classic (Platonic-Aristotelian) and Christian understanding of existence offers the only durable antidote to ideological apocalypse (Voegelin 1952, 165–190).
To “keep open the soul,” as Voegelin put it, is to resist every movement that promises paradise through force or theory. The alternative is the descent into spiritual closure—an ever-recurring temptation of modernity.
5. Contemporary Resonance
Voegelin’s analysis remains uncannily prescient. Today’s ideological battles—whether framed around identity, technology, or climate—often echo the same Gnostic pattern: discontent with the world as it is, belief that perfection lies just one policy or re-education campaign away, and impatience with reality’s resistance. The post-modern conviction that truth is socially constructed continues the old dream of remaking existence through will and language.
Voegelin’s warning cuts through our century as clearly as it did the last: when politics replaces truth with narrative and transcendence with activism, society repeats the ancient heresy in secular form. The cure, as ever, is humility before what is—the recognition that order is discovered, not invented.
References
Voegelin, Eric. 1952. The New Science of Politics: An Introduction. Chicago: University of Chicago Press.
Hughes, Glenn. 2003. Transcendence and History: The Search for Ultimacy from Ancient Societies to Postmodernity. Columbia: University of Missouri Press.
Sandoz, Ellis. 1981. The Voegelinian Revolution: A Biographical Introduction. Baton Rouge: Louisiana State University Press.
Glossary of Key Terms
Anamnesis – Recollective recovery of forgotten truth about being.
Gnosticism – Revolt against the tension of existence through claims to saving knowledge that masters reality.
Immanentize the eschaton – To locate final meaning and salvation within history rather than beyond it.
Metaxy – The “in-between” condition of human existence, suspended between immanence and transcendence.
Noetic – Pertaining to intellectual or spiritual insight into reality’s order.
Pneumopathology – Spiritual sickness of the soul that closes itself to transcendent reality.
Representation – The symbolic and political articulation of a society’s participation in transcendent order.
Antonio Gramsci, the Marxist imprisoned by Mussolini, changed political strategy forever by shifting revolution from the factory floor to the realm of culture. His concept of cultural hegemony—the quiet capture of schools, media, and moral institutions—remains the blueprint for the modern Left’s “long march through the institutions.” Understanding him is key to understanding how ideology became the new battlefield of Western democracy.
Why the twentieth century’s most subversive Marxist remains essential to understanding our political moment.
Antonio Gramsci has become a ghostly presence in today’s politics—invoked by both left and right, praised as a prophet of cultural liberation and blamed as the architect of “Cultural Marxism.” Yet few who use his name understand the subtlety of what he actually proposed. Gramsci, an Italian communist jailed by Mussolini from 1926 until his death in 1937, recognized that Western societies could not be overthrown by economic revolution alone. The real battleground, he argued, lay in the culture—in the stories a society tells itself about who it is, what it values, and what it considers “common sense.”
In his Prison Notebooks, Gramsci dissected how ruling elites maintain power not only through economic control or state coercion but through the manufacture of consent—what he called cultural hegemony. When the public unconsciously accepts elite norms as their own, open coercion becomes unnecessary. The power structure endures because people cannot easily imagine alternatives.
From Marx to Culture: The Pivot that Changed the Left
This insight quietly revolutionized the Marxist project. Where Marx saw power rooted primarily in economics, Gramsci saw it reproduced through education, religion, art, the press, and civic institutions—what he called “civil society.” If these were the true engines of social continuity, then a revolutionary movement must capture them before capturing the state. The task, therefore, was not simply to seize the means of production but to seize the means of persuasion.
That shift—from factory to faculty, from economics to ideology—birthed what would later be called Cultural Marxism. It gave rise to the post-war New Left and, through the Frankfurt School, to a range of “critical” theories that continue to shape university life and activist politics. Power was no longer viewed as residing primarily in class relations but in language, identity, and culture. Gramsci’s “war of position”—a slow, patient infiltration of cultural institutions—became the model.
The Five Fronts of Cultural Hegemony
Gramsci never offered a neat checklist, but his writings identify five interlocking domains where the battle for hegemony is fought—and where Western institutions have since seen the most visible transformations:
- Religion and Moral Order – For centuries, the Church anchored Western moral consensus. Gramsci saw it as the spiritual foundation of bourgeois power. Undermining or secularizing that foundation was essential to remaking moral consciousness.
- Education and the Intelligentsia – Schools and universities, he observed, do not merely transmit knowledge; they reproduce ideology. Control the curriculum, train the teachers, shape the young—and you shape tomorrow’s society.
- Media and Popular Culture – Newspapers, cinema, art, and now digital media cultivate public sentiment. Altering how people speak, joke, and imagine themselves can shift the moral vocabulary of an entire civilization.
- Civil Society and Voluntary Institutions – Clubs, unions, NGOs, and advocacy groups form the connective tissue between individuals and the state. They generate the “organic intellectuals” who articulate a new worldview and lend legitimacy to political change.
- Law, Politics, and the Administrative State – Finally, cultural transformation must be consolidated through legal norms, policy, and bureaucratic language, ensuring that the new values become institutional reflexes rather than contested ideas.
Each domain is a theatre in the long “war of position.” The aim is not an immediate coup but the gradual erosion of inherited norms until the revolutionary outlook feels like common sense.
Why Gramsci Still Matters
Gramsci’s legacy is paradoxical. His analysis was intellectually brilliant—but by detaching revolution from economics and anchoring it in culture, he supplied future radicals with a strategy for subverting liberal democracy from within. The New Left of the 1960s and its academic descendants adopted his playbook, translating class struggle into struggles over race, gender, language, and identity. In this sense, Gramsci stands as both the diagnostician and the progenitor of our current ideological turbulence.
For those tracing the lineage of today’s cultural battles, reading Gramsci is essential. His theory of hegemony explains why institutions that once served as stabilizing forces—universities, churches, professional guilds, and even the arts—have become arenas of moral and political conflict. It also clarifies why dissenters within those institutions are treated not as intellectual adversaries but as heretics.
Reading the Intellectual Landscape
This essay continues the Learning the Lay of the Land series here at Dead Wild Roses, which maps the ideas that reshaped Western political thought:
- Hannah Arendt’s The Origins of Totalitarianism — how ideological certainty breeds totalitarian temptation.
- Gramsci’s Prison Notebooks and the Birth of Cultural Hegemony — a deep dive into his original ideas.
- Orwell’s Politics and the English Language — how linguistic corruption becomes political control.
- Mill’s On Liberty — a defence of intellectual freedom against the new orthodoxy.
Together they outline the terrain of our ideological crisis: from Arendt’s warning about totalitarian habits of mind, through Gramsci’s theory of cultural capture, to Orwell’s exposure of linguistic manipulation and Mill’s insistence on free thought.
Closing Reflection
Gramsci’s insight—that the health of a society depends on who defines its common sense—remains the axis on which our modern conflicts turn. Understanding his ideas is not an act of homage, but of inoculation. To preserve a free and open civilization, one must know precisely how it can be subverted—and Gramsci told us, in meticulous detail, how that can be done.
Primary Sources
Gramsci, Antonio. *Selections from the Prison Notebooks*. Edited and translated by Quintin Hoare and Geoffrey Nowell Smith. New York: International Publishers, 1971. (Core text for concepts of cultural hegemony, war of position, civil society, and organic intellectuals; selections from Notebooks 1–29, written 1929–1935.)
Secondary Sources
Arendt, Hannah. *The Origins of Totalitarianism*. New York: Harcourt, Brace, 1951. (Referenced in series context for ideological escalation into totalitarianism.)
Mill, John Stuart. *On Liberty*. London: John W. Parker and Son, 1859. (Referenced in series context as counterpoint to hegemonic orthodoxy.)
Orwell, George. “Politics and the English Language.” *Horizon* 13, no. 76 (April 1946): 252–265. (Referenced in series context for linguistic mechanisms of ideological control.)
Additional Contextual Works
Jay, Martin. *The Dialectical Imagination: A History of the Frankfurt School and the Institute of Social Research, 1923–1950*. Boston: Little, Brown, 1973. (Provides linkage between Gramsci’s cultural pivot and post-war Critical Theory.)
Rudd, Mark. “The Long March Through the Institutions: A Memoir of the New Left.” In *The Sixties Without Apology*, edited by Sohnya Sayres et al., 201–218. Minneapolis: University of Minnesota Press, 1984. (Illustrates practical adoption of Gramscian strategy in 1960s activism.)
Antonio Gramsci (1891–1937) was an Italian Marxist philosopher and revolutionary who reimagined the battlefield of socialism. Where Marx envisioned revolution through economic crisis and class struggle, Gramsci located the real battleground in culture—in the stories, moral codes, and institutions that shape how people perceive reality. His insight reshaped leftist strategy throughout the 20th century and remains the foundation of what has come to be known, often critically, as Cultural Marxism.
Gramsci’s imprisonment by Mussolini between 1926 and 1937 produced the Prison Notebooks, a collection of reflections on history, education, religion, and power that would change Marxism forever. Rather than calling for immediate insurrection, Gramsci argued that Western societies were held together not merely by force, but by consent—the consent of people whose minds had been molded by dominant cultural institutions. To overthrow capitalism, the revolution would first have to capture culture.
The Concept of Cultural Hegemony
Gramsci coined the term “cultural hegemony” to describe the way ruling classes maintain control by shaping what society considers “common sense.” Schools, churches, media, literature, and even family life all help reproduce the values that support the existing order. To Gramsci, the working class could never achieve political power until it produced a counter-hegemony—a rival moral and intellectual framework capable of displacing the dominant bourgeois worldview.
This insight was transformative. It shifted Marxist focus from economic structures to cultural superstructures—from factories to universities, from political parties to publishing houses. The revolution would be waged not only with rifles and manifestos, but with textbooks, art, and language itself.
The Five Pillars of Western Hegemony
Gramsci identified several key arenas where cultural hegemony is maintained and where revolutionary transformation must occur. Though he never formally listed “five areas,” his writings consistently emphasize these interlocking domains as the loci of bourgeois cultural power:
- Religion (The Church) – The Church was, for Gramsci, the moral anchor of Western civilization. Its authority shaped notions of duty, sin, and redemption. For a new socialist order to take root, Marxists would need to displace religious authority with secular, materialist moral systems.
- Education (Schools and Universities) – Schools reproduce social hierarchies by transmitting the ideology of the ruling class. Gramsci saw education as the most potent tool for cultivating a new “collective will.” Intellectuals, teachers, and professors were to become “organic intellectuals” of the working class—agents of counter-hegemony.
- The Family – As the smallest unit of moral and cultural reproduction, the family passes on norms of obedience, gender roles, and private property. Gramsci argued that socialist transformation required reconfiguring family life to reflect collective rather than patriarchal or bourgeois values.
- Media and Popular Culture – Newspapers, radio, and entertainment function as instruments of social consent. Control over communication channels would allow the revolutionary movement to redefine reality itself—to make socialist ideas seem natural and just.
- Law and Civil Society – Beyond the coercive power of the state lies civil society: courts, voluntary associations, clubs, and unions. These mediate between individuals and the state, embedding ruling-class ideology in everyday life. The Left’s long march through these institutions, later theorized by figures like Rudi Dutschke, stems directly from Gramsci’s idea of building a counter-hegemonic presence within civil society.
From Class War to Culture War
Gramsci’s influence has proven far greater than his lifetime achievements would suggest. His Prison Notebooks became a cornerstone for postwar Marxist thinkers of the Frankfurt School—Herbert Marcuse, Theodor Adorno, and others—who expanded his ideas into critical theory. Together, they seeded what would evolve into the New Left, identity-based activism, and much of today’s academic “social justice” thought.
While critics argue that Gramsci’s ideas have fostered divisive cultural politics, even they concede his enduring genius: he saw that culture precedes politics. Whoever controls a society’s moral vocabulary ultimately controls its laws, institutions, and collective imagination.
Why Gramsci Matters Today
Understanding Gramsci is essential to understanding the modern cultural landscape. His legacy explains why ideological movements increasingly contest meanings—of gender, race, language, and history—rather than material production. The “long march through the institutions” that Gramsci inspired is visible across Western education, media, and bureaucracies.
Whether one views this as intellectual renewal or cultural subversion, Gramsci’s insight endures: power begins in the mind before it manifests in law.
References
- Gramsci, Antonio. Selections from the Prison Notebooks. Edited by Quintin Hoare and Geoffrey Nowell Smith. New York: International Publishers, 1971.
- Buttigieg, Joseph A. Antonio Gramsci: Prison Notebooks, Vols. I–III. Columbia University Press, 1992–2007.
- Crehan, Kate. Gramsci, Culture and Anthropology. University of California Press, 2002.
- Dutschke, Rudi. “The Long March Through the Institutions.” (Speech, 1967).
- Jay, Martin. The Dialectical Imagination: A History of the Frankfurt School and the Institute of Social Research, 1923–1950. University of California Press, 1973.
Canada’s federal budget tells a story that few seem willing to read critically. According to CanadaSpends.com, Ottawa allocates $1.251 billion—5.8 percent of the budget—to “Indigenous Priorities,” eclipsing even Defence ($1.010 billion, 4.7 percent). The arithmetic alone invites scrutiny. At what point does reconciliation become a fiscal reflex, untethered from measurable outcomes?
The Arithmetic of Imbalance
Consider a simple exercise in opportunity cost. Halving “Indigenous Priorities” to $625.5 million would free an equal amount—$625.5 million—for redeployment elsewhere. Redirecting that sum to Public Safety, currently $663 million (3.1 percent), would nearly double its capacity to $1.288 billion. The outcome: stronger policing resources, reinforced border security, and potentially measurable reductions in crime—objectives grounded in deterrence rather than symbolism.
This is not an argument against Indigenous advancement. It is an argument for proportionality and accountability. “Indigenous Priorities” now consume more than Employment Insurance ($678 million), International Affairs ($558 million), and Colleges and Universities ($469 million) combined. Defence, tasked with national sovereignty, trails by $241 million. When cultural or consultative programs eclipse citizen security and education, something in our fiscal compass is misaligned.
The Accountability Deficit
Proponents will cite historical redress, and that moral claim has force. But truth in budgeting requires evidence, not sentiment. Where are the audited outcomes showing that each billion spent yields measurable gains in Indigenous health, education, or economic independence?
The problem is not merely bureaucratic inertia—it is structural opacity, worsened by political choice. In December 2015, the newly elected Liberal government suspended enforcement of the First Nations Financial Transparency Act, which had required Indigenous governments to publish audited financial statements and leadership salaries. The minister at the time, Carolyn Bennett, directed her department to “cease all discretionary compliance measures” and reinstated funding to communities that refused disclosure.
In effect, Ottawa dismantled the only system ensuring public visibility into how billions of tax dollars are spent. Nearly a decade later, the Auditor General’s 2025 report found “unsatisfactory progress” on more than half of all Indigenous-services audit recommendations, despite an 84 percent increase in program spending since 2019. The data are undeniable: accountability has eroded even as expenditures have soared.
Fiscal Compassion, Not Fiscal Indulgence
Canada does not need less compassion; it needs measurable compassion—spending that demonstrably improves lives rather than perpetuates dependency. Halving the current Indigenous Priorities budget would not abolish support or reverse reconciliation. It would introduce accountability, allowing funds to be reallocated to public safety, infrastructure, or innovation—areas with immediate and empirically verifiable benefits.
Until Indigenous programs are evaluated with the same rigour applied to defence, education, or social insurance, billion-dollar gestures will remain ends in themselves—virtue without verification.
References
- CanadaSpends.com – Federal Tax Visualizer
- Government of Canada Statement on the First Nations Financial Transparency Act (2015)
- Office of the Auditor General of Canada, 2025 Report – Programs for First Nations
- Canadian Affairs News – Poll: Canadians Want Transparency in First Nations Finances (2025)
- Standing Committee Appearance: Supplementary Estimates (2024)
- Crown-Indigenous Relations and Northern Affairs Canada 2023–24 Results Report
Across Canada, we are witnessing a subtle yet sweeping shift: ideology increasingly outweighs empirical judgment, and institutions once grounded in caution are now pressing ahead with conviction. When belief eclipses observation, society risks felling its own future. This essay explores how the parable of A Short History of Progress becomes a cautionary mirror for our age, when economic vitality, civic trust, and long-term health hang, in effect, on that final swing of the axe.
“The Last Tree” draws a sharp line from the collapse of Easter Island’s ecosystem to three modern Canadian crises—net-zero policy, selective law-enforcement in protest, and rapid-onset gender-affirming care—to ask: when ideology becomes our arbiter rather than evidence, what are we willing to sacrifice?
The Last Tree: When Ideology Fells the Future
In Ronald Wright’s A Short History of Progress, the tale of Easter Island stands as a stark parable of human folly. Isolated in the vast Pacific, the Rapa Nui people arrived around 800 AD and transformed a forested paradise into a monument to their ingenuity and hubris. Over centuries, they felled the island’s palm groves to haul colossal moai statues across the terrain, using timber for sledges, ropes from bark, and fuel for fires. What began as a display of ancestral piety and clan prestige spiraled into ecological catastrophe. Soil eroded, fertility plummeted, bird populations vanished, and the once-vibrant ecosystem crumbled. By the 17th century, the population had crashed from perhaps 15,000 to a few thousand, amid famine, warfare, and cannibalism. Wright captures the inexorable logic: progress, unchecked, devours its own foundations.
Yet it is the final act that lingers—a moment of crystalline horror. The people who felled the last tree could see it was the last, could know with complete certainty that there would never be another. Imagine that islander, axe in hand, gazing at the solitary palm swaying against the horizon. The wind carries the salt of an empty sea, the ground beneath him scarred and barren. What raced through his mind? Not ignorance, for the warnings were etched in the dust: topsoil washing into the ocean, rats devouring every seed, canoes rotting on barren shores. No, it was something fiercer—a conviction forged in ritual and rivalry.
This tree, he might have reasoned, honours the ancestors; to spare it is to dishonour them, to invite the gods’ wrath. The rival clan cannot be allowed supremacy in statue-toppling; one more moai secures our lineage’s glory. Tradition demands it, the priests decree it, and in the face of clan elders’ unyielding stares, doubt withers like the fronds around him. Survival? A coward’s calculus, subordinate to the sacred narrative of progress through monument. With a swing, ideology claims its victory over reality, sealing the island’s doom.
This scene, Wright implies, is not ancient history but a mirror to our own susceptibilities. Ideological blindness is not partisan—it afflicts any society where belief eclipses observation. We stand at analogous thresholds today, where cherished convictions compel us to strike the final blow.
Consider our pursuit of net-zero emissions, pursued with a fervour that borders on the messianic. The federal government’s 2030 targets, however well-intentioned, risk undermining the very prosperity they claim to safeguard. The rhetoric of existential apocalypse—tipping points invoked like divine judgments—drowns out the data: Canada’s emissions constitute roughly 1.5 percent of the global total, and even full compliance would yield negligible climatic impact while rivals like China and India accelerate coal-fired expansion. Policymakers, axe raised, justify the cut: it honours the intergenerational covenant, shames the sceptic as a heretic. Yet the last “tree” here is economic vitality itself, felled in service to a narrative that confuses virtue with viability.
No less alarming is the selective blindness in enforcing the rule of law, particularly amid the surge of “Free Palestine” protests since October 7, 2023. These demonstrations, while not all hateful, have coincided with a documented explosion of antisemitism: synagogues vandalised, Jewish students harassed, and public chants equating Zionism with Nazism increasingly tolerated under the banner of free expression. Authorities often cite the need to avoid escalation or protect equity rights—but to apply the law unevenly corrodes the Charter’s promise of equal protection. The justification echoes the islander’s: equity demands deference to the aggrieved, lest we be branded oppressors. Thus, the final tree of civic trust is hacked away under the banner of performative solidarity.
Perhaps most viscerally, our medical institutions’ embrace of gender-affirming care reveals ideology’s grip on empirical mercy. Provincial guidelines expedite hormones and surgeries for minors, often with scant longitudinal scrutiny, despite emerging evidence of regret and harm. Critics—including those echoing the UK’s Cass Review—argue that compassion has been recast as affirmation, turning clinics into ideological fortresses where dissent is pathologised. This is not to deny the reality of gender dysphoria or the dignity of trans adults seeking relief; it is to insist that true compassion must rest on evidence, not dogma. The clinician, scalpel poised, rationalises: empathy compels affirmation; to probe deeper risks transphobia’s charge. Reality—the patient’s lifelong body, the data’s gaps—yields to the doctrine, mutilating futures in the name of inclusion.
These Canadian vignettes, like Easter Island’s denouement, expose ideology’s seductive tyranny: a narrative so totalising it renders the evident obsolete. Friedrich Nietzsche foresaw this abyss in his dissection of nihilism, that devaluation where “the highest values are losing their value.” Like Wright’s islanders, we mistake self-destruction for virtue—a form of nihilism Nietzsche saw as civilisation’s end-game. Cloaked in Marxist activist garb—equity as the new god, progress as its prophet—these policies dissolve society’s sinews not through malice but through a will to power masquerading as justice. Nietzsche warned that such illusions prolong torment, for “hope in reality is the worst of all evils because it prolongs the torments of man.”
To reclaim our ground, we must confront the axe in our hand: interrogate the story, honour the verifiable, and plant anew before the last tree falls. The islanders could not. We still can.
References
- Wright, Ronald. A Short History of Progress. Anansi, 2004.
- Fraser Institute, “Measuring the Cost of Canada’s Net-Zero Climate Policy,” 2024.
- B’nai Brith Canada, Annual Audit of Antisemitic Incidents, 2024.
- Government of Canada, 2030 Emissions Reduction Plan, 2022.
- Cass, Hilary. Independent Review of Gender Identity Services for Children and Young People (The Cass Review). UK NHS, 2024.
- For Canada-specific studies on gender-affirming care outcomes:
- Jackman, Liam et al., “Patient-reported outcomes, provider-reported outcomes, and physiologic parameters after gender-affirming hormone treatment in Canada: a systematic review” (2025). (SpringerLink)
- Lawson, M.L. et al., “A Cross-Sectional Analysis from the Trans Youth CAN! Study” (2024). (Jah Online)
- “At-a-glance – Gender identity and sexual attraction among Canadian youth: findings from the 2019 Canadian Health Survey on Children and Youth” (2023). (canada.ca)
“The issue is never the issue; the issue is always the revolution.” This maxim, drawn from Saul Alinsky’s Rules for Radicals, exposes a tactical pattern: a left-wing movement cloaks a raw power-grab in moral-righteous language. Nowhere is that clearer than in the 2025 teachers’ strike in Alberta.
On the surface, the Alberta Teachers’ Association (ATA) insists the fight centres on a “funding crisis” harming students—demanding an additional C$2.6 billion plus large wage increases and stricter class-size caps. Yet the empirical record undermines the narrative that Alberta is desperately under-funded, and it raises the question: is this truly about pedagogy or about politics?
Funding vs Outcomes: The Data
In high-income countries, higher spending per pupil does not reliably produce higher student achievement. For example, U.S. elementary/secondary expenditure was about $15,500 USD per Full-Time Equivalent in 2019, compared with the OECD average of $11,300. (National Center for Education Statistics) A detailed Canadian analysis by the Fraser Institute found that spending fails to correlate strongly with performance on the Programme for International Student Assessment (PISA) tests. (Fraser Institute)
In Canada, real (inflation-adjusted) per-student spending on public schools increased only modestly from 2012/13 to 2021/22—5.1 % nationally—per the Fraser Institute. (Fraser Institute) More relevant: Alberta’s spending dropped 17.2 % in the same period. (Education News Canada) Hence the claim that Alberta’s education system is starving for funds is misleading.
Teacher Compensation & Relative Position
If wage deprivation were the core issue, one would expect Alberta teachers to be significantly out-of-line with their peers. But data show Alberta is not vastly behind. While the ATA asserts salary stagnation, the context is more nuanced: overall compensation is competitive at the national level. That suggests bargaining is less about emergency pay than about positioning. This implies the strike rhetoric—“kids first,” “funding crisis,” “education collapse”—acts as cover for political mobilization.
From Bargaining to Politics
The strike began October 6, 2025, involving some 51,000 teachers across the province and impacting hundreds of thousands of students. (Wikipedia) On October 28 the United Conservative Party (UCP) government invoked the notwithstanding clause through Bill 2—forcing teachers back and imposing a contract. (Alberta Teachers’ Association) That is a dramatic escalation for what many would expect to be a wage-and-conditions dispute.
The Broader Labour Mobilisation
But the strike did not remain isolated. The Alberta Federation of Labour (AFL) president called an “emergency meeting” of public and private-sector union leaders, demanding the government rescind Bill 2 or face “unprecedented collective action.” (Alberta Federation of Labour) Other unions—nurses, custodians, public-sector workers—were implicitly or explicitly aligned. This is no narrower labour stand-off. It is a broad labour front coalescing around a political narrative.
The Political Narrative: NDP Strategy
Enter the Alberta New Democratic Party (NDP). Its leadership framed the battle as existential for the UCP, calling Premier Danielle Smith “coward” and declaring the strike “the beginning of the end” for the ruling party. Polls report the UCP’s approval tumbling.
The symbiosis is clear: union mobilisation, educational disruption, and political leverage combine. The “funding for students” narrative appears to morph quickly into a power-battle for political realignment.
When the “Kids First” Slogan Masks a Revolutionary Agenda
Framing the strike as entirely student-centric hides the political logic. By shutting schools and generating parental strain, the strike creates electoral pressure. The rhetoric of “for the kids” serves as a Trojan Horse. Unions and the NDP do not merely seek more money—they seek to reshape fiscal policy, entrench union influence, and weaken the standing party. As the Fraser Institute reminds us, simply throwing more money at K-12 education rarely produces measurable gains; the real levers lie in teacher-quality, accountability, curriculum rigour—not just budgets. (Todayville)
In Alberta the material case for emergency action is thin: if funding and compensation are already broadly in line, the crisis rhetoric becomes suspect.
What Should Parents & Taxpayers Do?
- Demand transparency: If the ATA or any union claims a “funding crisis,” ask for hard numbers—what line-items, what enrolment ratios, what outcome improvements are promised?
- Insist on measurable results: Additional spending should come paired with accountability—higher literacy scores, lower drop-out rates.
- Consider union-monopoly reform: If classrooms become battlegrounds for ideological or political conflict rather than learning, the monopoly model must be questioned.
- Focus on high-leverage reform, not just dollars: Empirical studies suggest teacher quality and delivery matter far more than marginal increases in spending.
- Recognise tactics: If a labour dispute evolves suddenly into broad political mobilisation, parents must ask: am I seeing advocacy for children or agitation for power?
The Stakes
If the revolution behind the strike succeeds, classrooms become pawns in a much larger game: the transformation of Alberta’s political economy, the elevation of public-sector unions as political actors, the weakening of fiscal restraint.
Parents may believe they support “kids first,” but without scrutiny they might end up supporting ideological conquest. The issue is never merely education—it is power. The question isn’t only “will teachers get more pay?” but “who gets to control the education agenda?”
Let classrooms remain places of learning, not battlegrounds for political realignment.
Bibliography
- Fraser Institute. Education Spending in Public Schools in Canada, 2024 Edition. Vancouver: Fraser Institute. https://www.fraserinstitute.org/sites/default/files/education-spending-in-public-schools-in-canada-2024.pdf (Fraser Institute)
- Fraser Institute. School Spending and Performance in Canada and Other High-Income Countries. https://www.fraserinstitute.org/sites/default/files/school-spending-and-performance-in-canada-and-other-countries.pdf (Fraser Institute)
- Fraser Institute. “Six out of 10 provinces increased per-student spending on public schools, even after adjusting for inflation.” Education News Canada, August 23 2024. https://educationnewscanada.com/article/education/level/k12/3/1097267/six-out-of-10-provinces-increased-per-student-spending-on-public-schools-even-after-adjusting-for-inflation.html (Education News Canada)
- ATA. “ATA to Challenge Bill 2.” Alberta Teachers’ Association News Release, October 27 2025. https://teachers.ab.ca/news/ata-challenge-bill-2 (Alberta Teachers’ Association)
- Amnesty International Canada. “Alberta’s use of notwithstanding clause in Bill 2.” Press Release, October 28 2025. https://amnesty.ca/press-releases/alberta-notwithstanding-clause-bill-2/ (Amnesty International Canada)
- Discover Airdrie. Anna Ferensowicz, “Where Alberta stands in national school spending: Fraser study.” September 12 2025. https://www.discoverairdrie.com/articles/where-alberta-stands-in-national-school-spending-fraser-study (Discover Airdrie)
- Todayville. “Spending per K-12 student in Canada ranged from …” (2022-23 data summary) https://www.todayville.com/spending-per-k-12-student-in-canada-ranged-from-13494-in-alberta-to-19484-in-quebec-in-2022-23/ (Todayville)
- Global News. “Alberta teachers say fight just begun but will follow the law …” October 2025. https://globalnews.ca/news/11497853/alberta-teachers-strike-will-follow-law-back-to-work-bill/ (Global News)
- Wikipedia. “2025 Alberta teachers’ strike.” https://en.wikipedia.org/wiki/2025_Alberta_teachers%27_strike (Wikipedia)
As Alberta’s teachers’ strike enters its fourth week, the Alberta Teachers’ Association (ATA) continues to frame its demands as a crusade for student welfare. Yet the claim that “more money equals better outcomes” collapses under scrutiny. From OECD comparisons to provincial spending data, the evidence shows that educational achievement depends far more on teaching quality, curriculum, and social factors than raw dollars. The strike, for all its moral packaging, reveals a deeper struggle over power, perception, and the limits of evidence-based policy.
The Alberta Teachers’ Association claims more funding will improve student outcomes—but decades of Canadian and international data show little correlation between spending and achievement. Here’s what the evidence actually says.
The Illusion of “Funding Equals Outcomes”
The ATA has justified its province-wide strike—launched on October 6, 2025—as a moral stand for students, demanding over $2.6 billion in new funding, along with wage hikes and class-size caps. This narrative, however, fails the empirical test. International and domestic data demonstrate no consistent correlation between per-student spending and academic performance in either Canada or the United States.
By invoking student welfare while halting instruction for hundreds of thousands of children, the ATA’s rhetoric converts a standard labor dispute into a manipulative moral appeal. The union’s campaign, in effect, weaponizes classrooms to secure greater compensation—substituting sentiment for substantiation.12
International Comparisons: Money Doesn’t Buy Results
Cross-national data dispels the myth outright. In 2021–22, the United States spent an inflation-adjusted $15,500 per K–12 student, compared to $12,229 in Canada.3 Yet on the 2022 PISA assessments, Canadian students outperformed Americans across all domains—mathematics (497 vs. 465), reading (507 vs. 504), and science (515 vs. 499).4
Within Canada, spending disparities tell the same story. Quebec, investing roughly $11,000 per pupil, consistently ranks among the top performers in PISA literacy and numeracy, while Saskatchewan, despite a 14.8% real spending increase from 2018–2022, has seen no corresponding gains in outcomes.56 As the Fraser Institute concludes: “Higher levels of per-student spending do not achieve higher student scores on standardized tests.”7
U.S. Evidence: The Plateau Effect
American data reinforces this pattern. Brookings Institution research on state-level NAEP scores finds that per-pupil expenditure is “only weakly related” to student performance, with intrastate differences far outweighing funding gaps between states.8 The Mountain States Policy Center adds that even after controlling for demographics, “little if any positive correlation” remains.9
Despite record K–12 spending of $857 billion in 2022, U.S. achievement continues to slide: 8th-grade reading scores fell three points since 2022, even after adjusting for inflation.10 Meta-analyses from the National Bureau of Economic Research (NBER) quantify these effects precisely—every 10% increase in spending yields only a 0.05–0.09 standard deviation improvement in test performance, with benefits plateauing beyond basic adequacy.1112 In short: money matters, but only up to the point where systems are competently run.
Alberta’s Context: Selective Honesty and Strategic Obfuscation
ATA President Jason Schilling claims “chronic underfunding” drives poor outcomes. Yet Alberta’s per-student funding already aligns with or exceeds most provincial benchmarks when enrollment growth is accounted for.13 The union’s October 14 proposal advances structural demands unsupported by the evidence it cites, while rejecting a 12% wage offer that would make Alberta’s teachers the second-highest paid in Canada.14
This contradiction reveals intent. The ATA’s approach—threatening continued disruption and “work-to-rule” resistance post-legislation—shows the strike is less about pedagogy than about extracting concessions under moral camouflage.15 Polling confirms this miscalculation: while Albertans sympathize with smaller class sizes, they oppose protracted strikes that harm students.16
What the Evidence Actually Shows
Decades of research converge on one conclusion: achievement is driven not by spending, but by teaching quality, curriculum coherence, and socioeconomic stability.17 The global example is Estonia, which spends less than half the U.S. per pupil yet consistently ranks among the top five PISA performers due to its rigorous national curriculum and teacher accountability systems.18
The ATA’s position, by contrast, exemplifies a form of narrative warfare—a strategic fusion of moral rhetoric and material self-interest. Its funding narrative exploits public empathy while sidestepping empirical accountability. Policymakers should reject this coercive model and instead target resources toward proven reforms: effective instruction, rigorous content, and genuine equity—not symbolic spending.
Footnotes
- Alberta Teachers’ Association, “Moving forward with bargaining,” October 15, 2025, https://teachers.ab.ca/news/moving-forward-bargaining ↩
- CBC News, “Back-to-work legislation to end Alberta teachers’ strike coming Monday,” October 23, 2025, https://www.cbc.ca/news/canada/edmonton/back-to-work-legislation-to-end-alberta-teachers-strike-coming-monday-says-premier-9.6949884 ↩
- OECD, Education at a Glance 2024, Table B1.1, https://www.oecd.org/education/education-at-a-glance/ ↩
- OECD, PISA 2022 Results (Volume I), 2023, https://www.oecd.org/pisa/publications/pisa-2022-results.htm ↩
- Statistics Canada, “Elementary-Secondary Education Expenditure,” 2023, https://www150.statcan.gc.ca/n1/pub/81-582-x/81-582-x2023001-eng.htm ↩
- Fraser Institute, “Comparing the Provinces on Education Spending and Student Performance,” 2024, https://www.fraserinstitute.org/studies/comparing-provinces-education-spending-student-performance ↩
- Ibid. ↩
- Brookings Institution, “The Geography of Education Inequality,” 2023, https://www.brookings.edu/research/geography-education-inequality/ ↩
- Mountain States Policy Center, “Education Spending and Student Outcomes,” 2024, https://mountainstatespolicy.org/education-spending-outcomes ↩
- NCES, Digest of Education Statistics 2023, Table 236.10, https://nces.ed.gov/programs/digest/d23/tables/dt23_236.10.asp ↩
- NBER, “The Effects of School Spending on Educational and Economic Outcomes,” Working Paper 24649, 2022, https://www.nber.org/papers/w24649 ↩
- Ibid. ↩
- Alberta Education, “Funding Manual 2024/25,” https://www.alberta.ca/funding-manual ↩
- Nate Horner (@NateHornerAB), X posts, October 2025, https://x.com/natehornerab ↩
- Alberta Teachers’ Association, “Bill 2 won’t fix the crisis,” October 24, 2025, https://teachers.ab.ca/news/bill-2-wont-fix-crisis-alberta-classrooms ↩
- Angus Reid Institute, “Alberta Teachers’ Strike Poll,” October 2025 (summary via media) ↩
- Hanushek, E., “The Impact of Differential Expenditures on School Performance,” Educational Researcher, 1989. ↩
- OECD, PISA 2022 Results, Country Notes: Estonia. ↩
bleatmop
Mystro
Dead Wild Roses 
Your opinions…