Frontier Centre for Public Policy
The post-national cult of diversity promotes authoritarian intolerance
From the Frontier Center for Public Policy
“There is no core identity, no mainstream in Canada. … Those qualities are what make us the first post-national state.” — Justin Trudeau, 2015.
Throughout history, populations with sufficient historical, geographic, linguistic, economic, religious, and cultural attachments have flourished within the borders of unified nation-states.
Few modern nation-states fit a uniform definition. In countries such as Canada and the United States, two or more nations, regions, colonies, and tribes learned to prosper together within a negotiated constitutional order.
Not all nations insist on total sovereignty as a condition of their existence. Former Canadian Prime Minister Stephen Harper acknowledged this when he put forward a parliamentary motion recognizing that the Québécois form a historical “nation” within the united Dominion of Canada.
In 2006, Members of Parliament overwhelmingly supported Mr. Harper’s motion, but it was notable that Justin Trudeau, a rising star in the Liberal Party of Canada, regarded the recognition of a Quebec nation as an “old idea from the 19th century.” He said it was “based on a smallness of thought.”
For the cosmopolitan left, the period between November 2015 and November 2016 was a pivotal moment in history. A U.S. president who had rejected the idea of “American exceptionalism” and a Canadian Prime Minister who said his country had “no core identity” were in perfect accord with a growing cabal of international plutocrats who disapproved of nationalism and looked forward to the emergence of a borderless, new world order.
Globalists were convinced that a higher form of humanity could be achieved through a new trifecta of values known as “diversity, equity, and inclusion.” The only people standing in their way were pesky British Brexiters and Donald J. Trump.
Modern Origins of Anti-Nationalism
The post-modern left has always insisted that patriotism is a precursor to fascism. Since the late 1960s, Western intellectuals have deceptively linked nationalism and patriotism with the cultural values of Nazi Germany. For neo-Marxist intellectuals, affirming the merits of one’s nation is symptomatic of an authoritarian personality.
Following the fall of the Iron Curtain in the late 20th century, “global integration” became an increasingly popular vision among international policy experts. World Economic Forum patricians proposed a superior morality to be guided by a “Great Reset.”
The left insisted that problems such as climate change, inequality, racism, and poverty called for bold solutions. As a result, a “one-world government” paradigm came to occupy the center of academic thought. Universities in North America and Europe routinely advertised for positions in “global governance,” a term that few would have recognized a decade earlier.
The presumed genius of leaders such as Mr. Trudeau and President Obama promised to usher in a new era of diversity and inclusion that would make our world a kinder and gentler place.
The Old Diversity and the New
Over recent years, several scholars have adopted a more skeptical view of the post-national bromides being passed off as “diversity and inclusion.”
For example, University of Kent emeritus professor of sociology Frank Furedi argues that “diversity” is not “a value in and of itself.” He regards the present-day version of diversity as the foundation for a new form of authoritarianism.
In a January Substack article, Mr. Furedi pointed out that the meaning of diversity has been fundamentally altered.
This older form of diversity promised that the cultural freedom of local districts, tribes, races, religions, and immigrant communities could be respected within a justly established legal and constitutional order. It was a model that inspired the loyalty of citizens in modern nation-states such as the United States and Canada.
Post-national diversity means something entirely different. Mr. Furedi argues that “the current version of diversity is abstract and often administratively created. It is frequently imposed from above and affirmed through rules and procedure.”
He goes on to assert: “The artificial character of diversity is demonstrated by its reliance on legal and quasi-legal instruments. There is a veritable army of bureaucrats and inspectors who are assigned the role of enforcing diversity related rules. The unnatural and artificial character of diversity is illustrated by the fact that it must be taught.”
Dogmatic Diversity and the Decline of Freedom
Over the past 75 years, the left has promoted diversity as a remedy for discrimination. By the late 1960s, it had acquired a sacred importance. Mr. Furedi contends that “the main driver of this development was the politicisation of identity.”
He quotes the philosopher Christopher Lasch: “In practice, diversity turns out to legitimise a new dogmatism, in which rival minorities take shelter behind a set of beliefs impervious to rational discussion.”
Unfortunately, Mr. Furedi writes, “diversity has proved to be an enemy of tolerance.”
Radical proponents of diversity and inclusion reject debate and demand conformity. They have no qualms about limiting fundamental liberties, particularly free speech. The totalitarian temptations within this cult are akin to the impulses of an ancient creed or a communist dictatorship. No one is free to disagree, and there is little kindness in a dogma that has become the foundational value for 21st-century authoritarians.
Ten years ago, post-nationalist politicians such as President Obama and Mr. Trudeau found it easy to sell woke elites the same unfounded assumptions they had already acquired in university.
Today, free-thinking common folks are becoming considerably tired of serving the appetites of false prophets.
William Brooks is a Senior Fellow at Frontier Centre For Public Policy. This commentary was first published in The Epoch Times here.
Economy
One Solution to Canada’s Housing Crisis: Move. Toronto loses nearly half million people to more affordable locations
From the Frontier Centre for Public Policy
By Wendell Cox
The largest CMA, Toronto, had by far the most significant net internal migration loss at 402,600, Montreal lost 162,700, and Vancouver lost 49,700.
Canadians are fleeing overpriced cities to find more affordable housing. And restrictive urban planning policies are to blame.
Canadians may be solving the housing crisis on their own by moving away from more expensive areas to areas where housing is much more affordable. This trend is highlighted in the latest internal migration data from Statistics Canada.
The data covers 167 areas comprising the entire nation, including Census Metropolitan Areas (CMAs), which have populations from 100,000 to seven million. It also includes the smaller Census Agglomerations (CAs), which have a core population of at least 10,000, as well as areas outside CMAs and CAs in each province and territory, which are referred to as “largely rural areas.”
Long-standing migration trends have been virtually reversed. Larger cities (CMAs) now see the highest loss of net internal migrants, while smaller cities (CAs) are experiencing solid gains. Between 2019 and 2023, Canada’s CMAs lost 273,800 net internal migrants to smaller areas, including CAs and largely rural areas. This contrasts sharply with the previous five-year period (2014 to 2018) when CMAs saw only a 1,000-person loss.
So, where did these people go? A significant portion – 108,100 – moved to CAs, which captured 39 per cent of the CMA losses. This is triple that of the previous five years (2014 through 2018).
However, the most notable shift occurred in largely rural areas, which gained 165,700 net internal migrants, representing 61 per cent of CMA losses. This is a dramatic increase compared to the 33,700 net loss in the previous five years.
Among the 167 areas, the migration data is stunning.
The areas experiencing the greatest net internal migration are outside CMAs and CAs. The largely rural area of Ontario saw the biggest gain, with a net increase of 78,300 people – nearly 40 times the number from the previous five years. Meanwhile, rural Quebec placed second, with a net gain of 76,200 people, more than 10 times the increase in the prior five years. The Calgary CMA ranked third (and first among CMAs) at 42,600, followed by the Ottawa Gatineau CMA (Ontario and Quebec) at 36,700 and the Oshawa CMA at 34,900.
The largest CMA, Toronto, had by far the most significant net internal migration loss at 402,600, Montreal lost 162,700, and Vancouver lost 49,700. Outside these CMAs, nearly all areas posted net gains.
People have also started moving to the Maritimes. The Halifax CMA tripled its previous gain (21,300). In New Brunswick, Moncton nearly quadrupled its gain (7,000). Modest gains were also made in Fredericton and Saint John as well as in Charlottetown in Prince Edward Island.
Meanwhile, housing affordability in Canada’s largest CMAs has become grim. Toronto’s median house price to median household income has doubled in less than two decades. Vancouver’s prices have tripled relative to incomes in five decades. Montreal’s house prices nearly doubled relative to incomes over two decades.
These CMAs (and others) have housing policies typical of the international planning orthodoxy, which seeks to make cities denser. In effect, they have declared war against “urban sprawl,” trying to stop any material expansion of urbanization. These urban containment policies, which include greenbelts, agricultural reserves, urban growth boundaries and compact city strategies, are associated with the worst housing affordability. Land prices are skewed upward throughout the market. Demand continues to increase ahead of incomes, but the supply of low-cost suburban land, so crucial to controlling costs, is frozen.
Regrettably, some areas where people have fled are also subject to urban containment and housing affordability has deteriorated rapidly. Between 2015 and 2022, prices in Ontario CMAs London, Guelph, Brantford and St. Catharines have about doubled. BC’s Fraser Valley and Vancouver Island have seen similar increases. Those moving to these areas are ahead financially, but the rapidly rising house prices are closing opportunities.
There are proposals to restore housing affordability, though none tackle the urban containment policies associated with the price increases. Indeed, we have not found a single metropolitan area where housing affordability has been restored with the market distortions of the intensity that have developed in Toronto, Vancouver and Montreal (not in our Demographia International Housing Affordability report or elsewhere). Such markets have become unsustainable for most new entrant households because they cannot afford to live there.
Housing is not a commodity. Households have varying preferences, from ground-oriented housing (detached and townhomes) to high-rise condos. Indeed, a growing body of literature associates detached housing with higher total fertility rates. According to Statistics Canada, Canadians have favoured lower densities for decades, a trend that continued through the 2021 Census, a trend that continued through the 2021 Census, according to Statistics Canada.
With governments (virtually around the world) failing to maintain stable and affordable housing markets, it’s not surprising people are taking matters into their own hands. Until fundamental reforms can be implemented in the most expensive markets, those seeking a better quality of life will have no choice but to leave.
First published in the Financial Post.
Wendell Cox is a senior fellow at the Frontier Centre for Public Policy and the author of Demographia International Housing Affordability.
Frontier Centre for Public Policy
The Destructive Legacy of Gender Theory’s Popular Pioneer
From the Frontier Centre for Public Policy
By Lee Harding
The idea that gender is disconnected from sex was popularized by psychologist John Money. Perverted minds produce perverted ideas. Unfortunately, Money’s legacy of destruction continues.
The idea that sex drives come out of nowhere and have nothing to do with biology should be dismissed out of hand, given the countless generations of procreated human and even animal species. Yet, in 1961, Money claimed that “erotic outlook and orientation is an autonomous psychological phenomenon independent of genes and hormones.”
Money later said that “like hermaphrodites, all the human race follow the same pattern, namely, of psychological undifferentiation at birth.”
In other words, no one is born heterosexual, and there are no biology-based differences in how men and women act. By 1973, even Money had to acknowledge a wide body of research that showed “fetal gonadal hormones . . . have an influence on neural pathways in the brain.” Still, he emphasized nurture over nature.
Money had a chance to test his theories after the birth of Winnipeg twin brothers Bruce and Ron Reimer, born in 1965. A botched circumcision left Bruce’s penis almost severed, seemingly damaged beyond function. Their parents saw Money on TV in 1967 and went to his gender clinic at Johns Hopkins University.
The clinic was the first of its kind and specialized in cross-sex surgeries. Money convinced the parents to have Bruce’s penis and testes removed, rename him Brenda, and raise him as a girl. Both twins visited Money annually, and Money used their example on a lecture circuit to insist that gender roles were instilled and not innate.
This was complete fiction, but the truth didn’t come out until it was exposed by psychologist H. Keith Sigmundson and biologist Milton Diamond in a medical journal in 1997.
The twins’ mother Janet recalled how Brenda hated dresses, sewing, and dolls. Instead, the child preferred to play soldier, dress in men’s clothes, tinker with tools and gadgets, and even stand up to pee. When Brenda told doctors “she” felt she wasn’t a girl, they discounted it.
It turns out Money made the twins inspect each other’s genitals. His therapy involved forcing the twins into a simulation of sexual positions and motions, something Money justified as healthy childhood sexual exploration. Money photographed this while as many as six colleagues looked in person. If either child resisted orders, the doctor responded with anger and verbal abuse.
This disturbing account is not entirely surprising. Money participated in nudism and group sex as part of the Society for the Scientific Study of Sexuality. He advocated open marriages and even compiled a pornographic presentation for students at Johns Hopkins Medical School called “Pornography in the Home.”
In his 1975 book Sexual Signatures, Money wrote, “[E]xplicit sexual pictures can and should be used as part of a child’s sex education…. [to] reinforce his or her own gender identity/role,” Money explained.
By the age of 13, Brenda so dreaded the annual visit to Money that she threatened suicide. Her parents sent her anyway. Consultants at the Baltimore clinic recruited male-to-female transsexuals to convince Reimer it was better to be female and have a vagina. This so disturbed Reimer, that she ran away from the hospital and hid on the roof of a nearby building.
In 1980, Reimer begged her father to know the truth and he finally admitted her birth as a male. The family moved and the child took the name David. Next, endocrinologists, psychologists, and surgeons did their best to reconstruct Reimer’s manliness. Money stopped talking about the twins on the lecture circuit but did not confess how woefully wrong he was.
In 1979, Dr. Paul McHugh, chief psychiatrist at Johns Hopkins Hospital, investigated whether their sex reassignment surgeries helped the psycho-social problems of patients. The answer was so clearly “no” that the clinic stopped doing them.
In 2004, McHugh recalled that those operated on “had much the same problems with relationships, work, and emotions as before.” He added, “I concluded that Hopkins was fundamentally cooperating with a mental illness. We psychiatrists, I thought, would do better to concentrate on trying to fix their minds and not their genitalia.”
When the gender clinic was shut down in 1980, Money started another clinic at Johns Hopkins for gender “paraphilias,” a polite term for deviancies. That year, he told Time magazine, “A childhood sexual experience, such as being the partner of a relative or of an older person, need not necessarily affect the child adversely.”
In 1991, Money told Paidika, a pro-pedophilia journal in the Netherlands that a mutually acceptable sexual relationship between a ten-year-old boy and a man in his 30s was not “pathological in any way.” He said efforts to keep children from sexual activity, including sexual consent laws, was “really a diabolically clever ploy to establish anti-sexualism on a big scale.”
David Reimer killed himself in 2004, while Money died in 2006. Too bad the psychologist’s warped ideas didn’t die with him. In practice, they lead to futility and failure.
Lee Harding is a Research Fellow for the Frontier Centre for Public Policy.
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