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Wokeism VS. classical liberal truth-based order at the root of Online Harms bill debate

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From the Frontier Centre for Public Policy

By Brian Giesbrecht, retired judge

You can be made a criminal as a result of someone’s emotional response to what you say or write online. A successful complainant can receive up to $20,000 for that anonymous complaint from the person complained about.

Wokeism versus the classical liberal truth-based order is what the discussion on the Online Harms Bill, C-63, is really about. Although some see it as a plot to undermine free speech, it may actually represent the legitimate view of progressives—wokeism—to promote social justice, as they see it. Prime Minister Justin Trudeau and his ministers—the first woke government in the history of Canada—sincerely believe in what they are doing. C-63 is wokeism at work.

I’m not talking about the sections designed to protect children from online harm. Everyone wants that. Whether or not the various digital safety commissars are necessary is questionable, but the politicians can sort that out. I’m referring specifically to the sections allowing anyone to anonymously make a complaint to the Canadian Human Rights Commission (CHRC) that someone has written or said something that is “hateful.” This is defined as causing someone to feel “detested” or “vilified.” You can be made a criminal as a result of someone’s emotional response to what you say or write online. A successful complainant can receive up to $20,000 for that anonymous complaint from the person complained about. And that person, who is now $20,000 poorer, can be ordered to pay a further $50,000 to the government after CHRC bureaucrats—appointed by the government—decide that he has hurt the feelings of the anonymous complainant.

We don’t have to imagine how this will work, because we have already seen it in action with Section 13, the previous incarnation of C-63. In one famous case, Ezra Levant, now of Rebel News, was the person complained about. He had dared to republish the infamous Danish cartoons of Mohammed. Someone complained, and Levant basically had years of his life, and most of his money, consumed with trying to defend himself.

The other famous Section 13 case related to the Islamist issue involved author and media personality Mark Steyn. His case was just as gruelling, time consuming, and expensive. Steyn eventually won, but at great cost in time and money.

Largely as a result of these cases, Section 13 was repealed by the Harper government. What had happened is that a commission with a particular view about Islamic issues had relentlessly prosecuted two men who legitimately held different views about the subject.

And that is exactly what we can expect with this resurrected version of Section 13.

It could be on Islamic issues where people have different views. Or it could be on a thousand other issues where people have different views.

The trans issue is one. The prime minister famously tweeted “Trans women are women.” That is a view held by many people. It is one of the fundamental tenets of progressivism—wokeism. However, many do not accept that view. How many? According to Professor Eric Kaufman, one-third of Canadians accept woke views, while two-thirds reject wokeism. This same two-thirds to one-third ratio also applies in Britain and United States. The one-third fervently believe that they must remake the world according to the way they know it must be, and that the two-thirds who don’t see it yet must be brought along.

So, with this proposed legislation, we see the problem immediately. Complaints will be made to the CMHR about a trans issue, for example, against someone within the two-thirds majority of the population who do not accept that “trans women are women” and that complaint will be adjudicated by mainly Liberal appointees—appointed in large part exactly because of their progressive views—who believe that “trans women are women.” The people complained about can expect to be treated the same way Levant and Steyn were treated: namely, being forced through lengthy and expensive hearings, simply for holding the same views that two-thirds of Canadians hold.

This is an absurd result. And the trans example is just one of many that can be expected to generate complainants. What about the belief that all indigenous complaints must be believed? This is the woke view, namely that the truthfulness of stories told within indigenous communities cannot be questioned in the usual way. The most dramatic example of this odd belief is the claim that 215 indigenous children were secretly buried at the former Kamloops Residential School, in some cases with the forced help of children as young as six. We were asked to believe this highly improbable claim simply because of stories that circulated within indigenous communities.

The Trudeau Liberals immediately accepted this baseless claim. A cabinet minister, Marc Miller, even publicly called a distinguished professor of history, Jacques Rouillard a “ghoul” for simply suggesting that it is in the interest of all Canadians that excavations should be undertaken at Kamloops to determine the truth. If a cabinet minister says such things, it can safely assumed that many other people are quite willing to lodge anonymous complaints against truth seekers, like this professor.

The prime minister actually gave an explanation of how he views free speech in a candid discussion with a journalist during the truckers’ convoy protest. He said that some Canadians—those opposing vaccine mandates and other forms of excessive government control—had “unacceptable views.” They must be stopped. Only “acceptable views”—his—would be allowed.

The problem with this simplistic view is that there are a myriad of subjects upon which people hold different views. Trudeau sincerely believed that these protesters were wrong, while the protestors just as sincerely believed that he was wrong. Imposing the Emergencies Act over a difference of opinion was an extreme move. We now know that what he did was unconstitutional. Bill C-63 is very similar to the use of the Emergencies Act. Both only make sense to the woke.

The classical liberal truth-based order, so painstakingly constructed, was built on free and raucous discussion. And that is the only way it can be maintained. That free discussion of ideas—no matter how offensive, “hateful,” or irksome they might be to people with different views—is vital to our democratic governance.

The woke view, on the other hand, insists that there are certain fixed ideas, such as systemic racism, trans women are women, etc., that must be accepted by everyone, at any cost.

That’s the fight that is underway now with the Online Harms Bill. One side—the one-third—say that they know the way, and everyone must follow. The other side—the two-thirds—say that no one “knows” the way, but only by free discussion can we find it. That free discussion of ideas is messy. People will have their feelings hurt by discussions that will not always be polite. But that’s exactly what has built our advanced civilization.

Wokeism versus classical liberal truth-based order. That’s what C-63 is about.

Children must be protected. Genocide is bad. No one argues with those things. But free speech must be protected. The one-third of the population who hold “woke” views are absolutely entitled to hold and express those views. But they cannot be allowed to prevent the two-thirds who view the world differently from expressing theirs.

Canadians are a trusting people, as Kaufman points out in the above article. And while the roughly two-thirds of the population that does not accept wokeism is identical to the two-thirds in Britain and United States, Canada is different from them in that our Conservative Party has been very reluctant to push back against wokeism, as the Conservatives do in Britain and the Republicans so vigorously do in America. The odd result is that the two-thirds non-woke Canadians tend to trust the one-third woke who have captured the media and our other major institutions. We saw that at work in the government control wielded during the COVID years. Bill C-63 can only make that tendency towards submission worse, by allowing only woke views—acceptable views—to be discussed publicly.

There will be some brave free-speech martyrs, like Levant and Steyn, who will be prepared to soldier on regardless of what legislation the current ideological government passes. But most people who would be inclined to push back against woke mantras—such as “a trans woman is a woman” or “all indigenous claims must be believed”—won’t, even if they know that the claims aren’t true. Canada will become the worse for it.

Wokeism is authoritarian, and will not tolerate free speech.

As drafted, Bill C-63 definitely contravenes Article 2 of the United Nations Declaration of Human Rights, which states that everyone has the right to their “political or other opinion.”

C-63, as drafted, is bad law. It must not be passed.

Brian Giesbrecht, retired judge, is a Senior Fellow at the Frontier Centre for Public Policy

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Censorship Industrial Complex

Ottawa’s New Hate Law Goes Too Far

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From the Frontier Centre for Public Policy

By Lee Harding

Ottawa says Bill C-9 fights hate. Critics say it turns ordinary disagreement into a potential crime.

Discriminatory hate is not a good thing. Neither, however, is the latest bill by the federal Liberal government meant to fight it. Civil liberties organizations and conservative commentators warn that Bill C-9 could do more to chill legitimate speech than curb actual hate.

Bill C-9 creates a new offence allowing up to life imprisonment for acts motivated by hatred against identifiable groups. It also creates new crimes for intimidation or obstruction near places of worship or community buildings used by identifiable groups. The bill adds a new hate propaganda offence for displaying terrorism or hate symbols.

The Canadian Civil Liberties Association (CCLA) warns the legislation “risks criminalizing some forms of protected speech and peaceful protest—two cornerstones of a free and democratic society—around tens of thousands of community gathering spaces in Canada.” The CCLA sees no need to add to existing hate laws.

Bill C-9 also removes the requirement that the Attorney General consent to lay charges for existing hate propaganda offences. The Canadian Constitution Foundation (CCF) calls this a major flaw, noting it removes “an important safeguard for freedom of expression that has been part of Canada’s law for decades.” Without that safeguard, decisions to prosecute may depend more on local political pressures and less on consistent national standards.

Strange as it sounds, hatred just will not be what it used to be if this legislation passes. The core problem begins with how the bill redefines the term itself.

Previously, the Supreme Court of Canada said hatred requires “extreme manifestations” of detestation or vilification that involve destruction, abhorrence or portraying groups as subhuman or innately evil. Instead, Bill C-9 defines hatred as “detestation or vilification,” stronger than “disdain or dislike.” That is a notably lower threshold. This shift means that ordinary political disagreement or sharp criticism could now be treated as criminal hatred, putting a wide range of protected expression at real risk.

The bill also punishes a hateful motivation more than the underlying crime. For example, if a criminal conviction prompted a sentence of two years to less than five years, a hateful motivation would add as much as an additional five years of jail time.

On paper, most Canadians may assume they will never be affected by these offences. In practice, the definition of “hate” is already stretched far beyond genuine threats or violence.

Two years ago, the 1 Million March for Children took place across Canada to protest the teaching of transgender concepts to schoolchildren, especially the very young. Although such opposition is a valid position, unions, LGBT advocates and even Newfoundland and Labrador Conservatives adopted the “No Space For Hate” slogan in response to the march. That label now gets applied far beyond real extremism.

Public pressure also shapes how police respond to protests. If citizens with traditional values protest a drag queen story hour near a public library, attendees may demand that police lay charges and accuse officers of implicit hatred if they refuse. The practical result is clear: officers may feel institutional pressure to lay charges to avoid being accused of bias, regardless of whether any genuine threat or harm occurred.

Police, some of whom take part in Pride week or work in stations decorated with rainbow colours in June, may be wary of appearing insensitive or intolerant. There have also been cases where residents involved in home invasion incidents were charged, and courts later determined whether excessive force was used. In a similar way, officers may lay charges first and allow the courts to sort out whether a protest crossed a line. Identity-related considerations are included in many workplace “sensitivity training” programs, and these broader cultural trends may influence how such situations are viewed. In practice, this could mean that protests viewed as ideologically unfashionable face a higher risk of criminal sanction than those aligned with current political priorities.

If a demonstrator is charged and convicted for hate, the Liberal government could present the prosecution as a matter for the justice system rather than political discretion. It may say, “It was never our choice to charge or convict these people. The system is doing its job. We must fight hate everywhere.”

Provincial governments that support prosecution will be shielded by the inability to show discretion, while those that would prefer to let matters drop will be unable to intervene. Either way, the bill could increase tensions between Ottawa and the provinces. This could effectively centralize political authority over hate-related prosecutions in Ottawa, regardless of regional differences in values or enforcement priorities.

The bill also raises concerns about how symbols are interpreted. While most Canadians would associate the term “hate symbol” with a swastika, some have linked Canada’s former flag to extremism. The Canadian Anti-Hate Network did so in 2022 in an educational resource entitled “Confronting and preventing hate in Canadian schools.”

The flag, last used nationally in 1965, was listed under “hate-promoting symbols” for its alleged use by the “alt-right/Canada First movement” to recall when Canada was predominantly white. “Its usage in modern times is an indicator of hate-promoting beliefs,” the resource insisted. If a historic Canadian symbol can be reclassified this easily, it shows how subjective and unstable the definition of a “hate symbol” could become under this bill.

These trends suggest the legislation jeopardizes not only symbols associated with Canada’s past, but also the values that supported open debate and free expression. Taken together, these changes do not merely target hateful behaviour. They create a legal framework that can be stretched to police dissent and suppress unpopular viewpoints. Rest in peace, free speech.

Lee Harding is a research fellow for the Frontier Centre for Public Policy.

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Canada Can Finally Profit From LNG If Ottawa Stops Dragging Its Feet

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From the Frontier Centre for Public Policy

By Ian Madsen 

Canada’s growing LNG exports are opening global markets and reducing dependence on U.S. prices, if Ottawa allows the pipelines and export facilities needed to reach those markets

Canada’s LNG advantage is clear, but federal bottlenecks still risk turning a rare opening into another missed opportunity

Canada is finally in a position to profit from global LNG demand. But that opportunity will slip away unless Ottawa supports the pipelines and export capacity needed to reach those markets.

Most major LNG and pipeline projects still need federal impact assessments and approvals, which means Ottawa can delay or block them even when provincial and Indigenous governments are onside. Several major projects are already moving ahead, which makes Ottawa’s role even more important.

The Ksi Lisims floating liquefaction and export facility near Prince Rupert, British Columbia, along with the LNG Canada terminal at Kitimat, B.C., Cedar LNG and a likely expansion of LNG Canada, are all increasing Canada’s export capacity. For the first time, Canada will be able to sell natural gas to overseas buyers instead of relying solely on the U.S. market and its lower prices.

These projects give the northeast B.C. and northwest Alberta Montney region a long-needed outlet for its natural gas. Horizontal drilling and hydraulic fracturing made it possible to tap these reserves at scale. Until 2025, producers had no choice but to sell into the saturated U.S. market at whatever price American buyers offered. Gaining access to world markets marks one of the most significant changes for an industry long tied to U.S. pricing.

According to an International Gas Union report, “Global liquefied natural gas (LNG) trade grew by 2.4 per cent in 2024 to 411.24 million tonnes, connecting 22 exporting markets with 48 importing markets.” LNG still represents a small share of global natural gas production, but it opens the door to buyers willing to pay more than U.S. markets.

LNG Canada is expected to export a meaningful share of Canada’s natural gas when fully operational. Statistics Canada reports that Canada already contributes to global LNG exports, and that contribution is poised to rise as new facilities come online.

Higher returns have encouraged more development in the Montney region, which produces more than half of Canada’s natural gas. A growing share now goes directly to LNG Canada.

Canadian LNG projects have lower estimated break-even costs than several U.S. or Mexican facilities. That gives Canada a cost advantage in Asia, where LNG demand continues to grow.

Asian LNG prices are higher because major buyers such as Japan and South Korea lack domestic natural gas and rely heavily on imports tied to global price benchmarks. In June 2025, LNG in East Asia sold well above Canadian break-even levels. This price difference, combined with Canada’s competitive costs, gives exporters strong margins compared with sales into North American markets.

The International Energy Agency expects global LNG exports to rise significantly by 2030 as Europe replaces Russian pipeline gas and Asian economies increase their LNG use. Canada is entering the global market at the right time, which strengthens the case for expanding LNG capacity.

As Canadian and U.S. LNG exports grow, North American supply will tighten and local prices will rise. Higher domestic prices will raise revenues and shrink the discount that drains billions from Canada’s economy.

Canada loses more than $20 billion a year because of an estimated $20-per-barrel discount on oil and about $2 per gigajoule on natural gas, according to the Frontier Centre for Public Policy’s energy discount tracker. Those losses appear directly in public budgets. Higher natural gas revenues help fund provincial services, health care, infrastructure and Indigenous revenue-sharing agreements that rely on resource income.

Canada is already seeing early gains from selling more natural gas into global markets. Government support for more pipelines and LNG export capacity would build on those gains and lift GDP and incomes. Ottawa’s job is straightforward. Let the industry reach the markets willing to pay.

Ian Madsen is a senior policy analyst at the Frontier Centre for Public Policy.

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