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‘Transgendered’ Kids in School: The Big Lie

“Tommy,” my childhood playmate, thought he was Superman.

He wore a cape, fought imaginary bad guys, and insisted on being called Superman.  His mom and dad played along—until the day “Superman” decided he could fly and jumped off the garage roof. Fortunately, he only broke his arm, not his neck, and his parents went back to calling him Tommy.

Tommy was limited, you might say, by a very concrete, physical reality: he was a boy, not Superman. No matter how hard he imagined, how strongly he believed, and how soaring his lift-off, he would plummet straight down to the ground. He could not fly.

Initially, his parents indulged his childish, wishful thinking. But Tommy’s painful collision with reality jarred them back into their authoritative role as parents. Tommy needed their guidance.  He needed them to explain the truth inscribed in his body: the ‘real Tommy’ wasn’t Superman—he was a boy. And God made him for something far better than being “Superman.” His happiness, not to mention his safety, depended on accepting and embracing that reality.

Fast forward to Massachusetts, 2013.

Just as Tommy needed his parents to ground him in reality, the children of Massachusetts need the adults in their lives to do the same.

But the Massachusetts Board of Education has done the opposite. It recently established a harmful protocol for Massachusetts’ public schools, under the benign title, “Creating a Safe and Supportive School Environment.” The document offers “guidance” for elementary and secondary schools as they implement new state laws prohibiting gender identity discrimination.

Specifically, schools must remove all “obstacles” which prevent ‘transgender or gender non-conforming students’ from enjoying “equal educational opportunities.” (Massachusetts law defines a ‘transgender’ student as one “whose gender identity or gender expression is different from that traditionally associated with the assigned sex at birth.”)

Much of the outcry centers on three points:

  • Transgender children must be allowed to use restrooms and locker rooms of the opposite sex, if they so choose.
  • Transgender children may use any name or pronoun, regardless of its biological mismatch (e.g., a boy who identifies as a transgendered girl may insist on being called “she”).
  • Schools must “eliminate” gendered dress codes and classroom management strategies that divide children by gender.

The Board’s policy manufactures ‘solutions’ to an imaginary problem. It cites the “reality” that children with gender identity issues are enrolled in Massachusetts’ schools, but offers no evidence that any of them actually have been excluded from “educational opportunities,” such as chemistry, math, or English classes, because of their gender identity.

But facts don’t matter to the Massachusetts propagandists. Their real goal has little to do with educational access and everything to do with indoctrinating teachers and children in radical gender theory.

The Massachusetts policy systematically foists a perverse orthodoxy on every public school teacher and child. It promotes the core belief—the big lie—that there is no such thing as human nature or natural distinctions of male and female. Instead, the Board of Education embraces the queer gospel that each person is a god unto him or herself, creating a gender identity based on feelings, or one’s “internalized sense” of self, regardless of biology.

Male and female He created them?”  Not in Massachusetts.

The Board of Education insists that schools proactively “create a culture” that would make gender-nonconforming and transgender kids “feel safe, supported, and fully included.” But the new transgender-safe culture is insidious. It must be created even if the school currently has no transgender or gender-nonconforming children. Why? Liberals presume that unknown numbers of transgender children are suffering alone and in secret, and that they will only ‘come out’ if the coast is clear.

So everyone must play the transgender game. The indoctrination (“education and training”) will be part of every school’s “anti-bullying curriculum, student leadership trainings, and staff professional development.”

Worse, the Massachusetts Board of Education clearly expects all students and teachers to go along with the big lie:

  • Students who object to the intrusion on their privacy (from an opposite sex, ‘transgender’ child in restrooms or changing facilities) will be told, effectively, ‘Too bad. Get over it.’
  • Students who refuse to go along with the fiction and refer to the transgender child by his or her gender “assigned at birth” instead of the preferred pronoun, will subject to “discipline.” Teachers must “model” the required speech and attitude.
  • Schools will train students and teachers in Orwellian doublespeak: gender is “assigned” at birth (as if ‘male’ and ‘female’ were arbitrary classifications, as random as being assigned to the blue team or red team in gym class) and transgender students may elect “gender-confirming surgeries” (as if double mastectomies, genital removal, and other gender-mutilating surgeries ‘confirmed’ anything).
  • Children will bear the new burden of discovering their gender identity, but will be taught that their bodies offer nary a clue. They will be taught that the transgender identity, perceived as young as “age four,” is “innate” and “largely inflexible.” (The Board ignores decades of research to the contrary. Dr. Kenneth Zucker, head of the Gender Identity Service at Toronto’s Center for Addiction and Mental Health contends that, “The majority of children followed longitudinally appear to lose the diagnosis of GID [gender identity disorder] [by] late adolescence or young adulthood, and appear to have …a gender identity that matches their natal sex.”)

In Massachusetts, a transgender-supportive culture means that school officials will insist that normal children squelch instinctive reactions that something is wrong when a dress-wearing boy calls himself a girl. Children will be taught that religious truths about sexuality are bigoted relics of a less-enlightened time. They will learn that their bodily reality is nothing more than an arbitrary “assignment” at birth—there is no “human nature,” only personal choices and self-definition along a shifting spectrum of human sexuality. Finally, they will be taught not to judge: Who is to say that one’s chosen gender identity is any less normal, natural, or good than another?

Remember my friend Tommy? He needed the truth. He needed to embrace his bodily reality instead of wishing for something different.

The children of Massachusetts need the same. The ‘Big Lie’ can never substitute for the truth.

 

 

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Filed under Children, Family, Kids and Character, Parenting, Policy and Culture, Sexuality

Girl Scouts Leadership: Pro-Choice, Pro-Gay Ideologues–Worlds Apart from the Families They Serve (UPDATED)

Who’s calling the shots over at the Girl Scouts? And where’s the organization headed?

The questions matter for two reasons. First, it’s cookie season. Any day now some cute little girls wearing green sashes and bright smiles will knock on your door and sweetly seek support for their projects, badges, and activities. Do you write the check or not? (Forget your craving for Thin Mints. Think rationally!) Should you support the Girl Scouts?

Second, the Girl Scouts organization (GSUSA) is in trouble again. In recent weeks, they’ve drawn scrutiny for promoting biased resources (the left-wing Media Matters) and pressuring an employee to muzzle her pro-life views. The latest events top the pile of controversies that has outraged parents and spurred some Scouts to quit the organization.

What’s going on? Are these merely quality control issues–or do the problems reflect an ideological divide between the Girl Scout leadership and the families they serve?

In recent years, the Girl Scouts have tacked left, and criticism has mounted–over their programs and their partnerships with America’s leading abortion provider, Planned Parenthood. (As an aside, the Scouts mislead families and churches into believing that they have no relationship with Planned Parenthood at any level; they maintain that “Girl Scouts of the USA [i.e. the national office] does not have a relationship or partnership with Planned Parenthood,” but say nothing about the many local Girl Scout councils that do partner with Planned Parenthood and its teen subsidiaries.

Concerned Scouts and their parents have publicized and documented the Girl Scouts’ liberal bent. And they’ve asked for changes.

The Girl Scouts consistently respond as if the reported problems are small brush fires that erupt sporadically because people are careless. And they project the impression that these brush fires would die out on their own, but for the hysterical bystanders—conservatives, of course—who shriek at the first wisp of smoke.

Offensive materials? Quality control issues, that’s all.

The official spokespersons’ carefully worded statements make small concessions, hoping to blow the smoke far enough away to divert attention from the incendiary truth: the leadership of today’s Girl Scouts is driven by a liberal ideology far out of step with the families and churches that support them.

Americans tilt right, increasingly so. For the third consecutive year, according to Gallup, conservative Americans (40%) outnumbered both moderates (35%) and liberals (21%). Interestingly, over the same three year period, the Girl Scouts lost half a million members and operated at a loss (In 2010, for example, GSUSA reported a $4.9 million loss.)

That’s a lotta people and a big chunk of change out the door.

You’d think the Girl Scouts leadership would consider a right turn or two, maybe even circle back around to their founding principles, like promoting “virtues” and “womanhood.”

But still the Scouts turn left. They can’t help themselves.

The Girl Scouts have filled their National Leadership Team and Board of Directors with unwavering ideologues whose careers, non-profit work, and philanthropic choices reflect a hefty commitment to liberal causes—same-sex marriage, gay and lesbian rights, abortion rights, comprehensive sex education, and ‘girl power’ feminism.

Their liberal ideology drives everything–from program materials to themes to partnerships–even their view of leadership.

It’s who they are. And it’s who the Girl Scouts organization has become.

A few examples tell the story.

A pro-abortion bias

The Girl Scouts imagines itself the “thought leader and voice for and of” American girls. But the only “voice” the Scouts hear is a liberal one. The Girl Scouts’ own research shows that the voice of American youth is strongly pro-life: just nine percent of 7th through 12th graders would advocate for abortion if a friend sought advice on an unexpected pregnancy. And only 25% believe it’s “all right” to have an abortion when a baby seriously disrupts life plans.

But the GSUSA refuses to allow pro-life advocacy to count towards badge work or program requirements, even within faith-based religious recognition programs. It’s “not an option,” they say. Yet their leadership program objectives consider advocacy for “reproductive health” in school or neighborhood as a sign that a Scout has mastered the desired advocacy skills.

In addition, the Girl Scouts’ curriculum (Your Voice, Your World: The Power of Advocacy) instructs girls to explore five pro-abortion advocacy organizations, including the Population Council, to see “where and how they are promoting change.” Pro-life advocacy groups? None.

The pro-abortion bias reflects the core convictions of the Girl Scouts’ National Leadership Team and Board of Directors. These individuals, who frame and implement the Girl Scouts’ mission, maintain tight connections with Planned Parenthood, other abortion advocates, and foundations that support them.

Consider:

  • GSUSA CEO Anna Maria Chavez collaborated* with Planned Parenthood as head of Girl Scouts of Southwest Texas;
  • GSUSA National President Connie Lindsey has donated to the pro-abortion, pro-LGBT Chicago Foundation for Women;
  • GSUSA Board Member Barbara Krumsiek is the Board Chair of the Eugene and Agnes E. Meyer Foundation which funds Planned Parenthood of Metropolitan Washington;
  • GSUSA Board Member Monica Gil is a volunteer and former Board Member  (through 2011) of the Saban Free Clinic in L.A., which providesfree and easy” birth control, emergency contraception, and abortion referrals to teens over 12, without parental notice or consent;
  • GSUSA Board Member and Executive Secretary Debra Nakatomi is International Commissioner to the pro-abortion World Association of Girl Guides and Girl Scouts and promoted contraceptives to Asian teens through California’s Get Real program;
  • Laurie Westley, GSUSA Senior Vice President of Public Policy, Advocacy & the Research Institute, previously worked for the National Women’s Political Caucus, a group dedicated to electing pro-choice women.
  • Joan Wagnon, the GSUSA Treasurer, Board of Directors, accepted large campaign contributions from late-term abortionist George Tiller while she was Secretary of Kansas’ Department of Revenue and praised Tiller’s “social conscience and…big heart;”
  • Ellen S. Fox, GSUSA Board Member from 2008 through 2011, serves on the Investment Committee of the International Planned Parenthood Federation’s Board of Directors.

 The list goes on. (Click here.)

The new normal: homosexuality and sexual promiscuity

Pro-life views are not the only ones given short shrift by the Girl Scouts. Traditional sexual morality takes a hit, while lesbians enjoy good press in required Girl Scout materials. These books— the “Journeys” series—generally push global environmentalism from a feminist slant; certain books go further, normalizing homosexuality and degrading sexual behavior.

For example, the Journey book Your Voice Your World: The Power of Advocacy spotlights numerous lesbians and LGBT advocates as “Voices for Good”–role models for young Scouts.

And the 4th and 5th grade Journey book, Agent of Change, highlights author Marjane Satrapi, a young Iranian woman with “real moxie,” whose life–detailed in her comic book-style autobiography, Persepolis–will “inspire” Girl Scouts. But in Persepolis, Satrapi crudely discusses men’s genitalia (even with her own father), calls nuns prostitutes, gets explicit lessons about sex from a promiscuous friend, lives with eight homosexual men, and attempts suicide twice. Offensive illustrations and shocking sexual dialogue complete the picture. For ten-year olds?

It gets worse.

Another Journey book, GIRLtopia, encourages 9th and 10th graders “to imagine a perfect world—for girls.” It recommends the book, The Gate to Women’s Country, by Sheri Tepper (former Executive Director of Rocky Mountain Planned Parenthood), as a utopian journey into “a future world where women spend their lives learning and discovering lost knowledge.” That’s a deceptive gloss on a book laced with obscenities, revolting dialogue, and lewd descriptions, and which presents men as violent barbarians. The book graphically describes women having sex with random warriors at a semi-annual Carnival, undergoing brutal, demeaning genital exams, and breeding out violence by compulsive sterilization and selective prostitution. The only good men are castrated men. This is Girl Scout utopia?

Juliette Low, the Girl Scouts’ founder, would be aghast.

Why would Girl Scout Execs and Board members approve this material?

Because they don’t find it shocking or radical at all.

It reflects their worldview—sexual promiscuity is a given and homosexuality is normal. And indeed, key players at the Girl Scouts have a history of advocating those very positions, particularly on homosexuality.

Timothy Higdon, for example, holds a pivotal position at GSUSA: as Chief of External Affairs, he oversees marketing, fundraising, advocacy, and research. Higdon’s official bio on the Girl Scout website touts his earlier work for the Army, a fundraising firm, and Amnesty International. It even mentions he’s an Eagle Scout. But it doesn’t mention that, spurred by his decision to come out as a gay man, he’s a “seasoned gay rights activist.” (For example, in 2002 he headed a Florida gay rights organization working closely with the National Gay and Lesbian Task Force.)

In 2011, Higdon welcomed another homosexual activist to the Girl Scout team: Deborah Taft, Senior VP of Fund Development, sits on the Human Rights Campaign’s (HRC) Board of Governors. (HRC pushes same-sex marriage and is an adoption bully, pummeling religious adoption agencies that prefer married heterosexuals to homosexual pairs.)

Other LGBT activists fill prominent GSUSA positions or Board seats. Consider GSUSA Media Spokesperson Joshua Ackley. By day, he writes the Girl Scouts’ blog. By night, he frolics in unsavory places reminiscent of his homopunk career. He’s the former lead singer of the Dead Betties, a queer band whose music videos feature masturbation, prostitution, and sexualized violence against women. Ackley’s past activism suggests he’s not likely to flinch over a sexually inappropriate book or lesbian role models.  He’s not alone.

The LGBT advocates in the Girl Scouts’ inner circle help set the organization’s trajectory: GSUSA emphasizes diversity and tolerance, applauds adolescent acceptance of LGBT behavior, promotes lesbians as role models, and allies itself with the Gay, Lesbian and Straight Education Network (GLSEN).

Forget character.  Think advocacy.

I opened this article with two questions.  First, who’s calling the shots at the Girl Scouts? The answer: incorrigible liberals–unbending proponents of abortion, homosexuality, and teen contraception.

Second, where’s the organization headed? The Girl Scouts’ vaunted leadership programs have morphed into liberal training grounds. While the Scouts’ founding vision promoted “the virtues of womanhood;” today’s Scouts strive for advocacy-oriented objectives.

The new “Girl Scout Leadership Experience” is less about the person a girl becomes and more about “taking action” aligned with the liberal agenda. GSUSA trains girls to be “advocates,” mini community organizers who see themselves as “agents of change,” rather than young women of virtue who exercise leadership with an eye towards “personal honor…and the public good.” (Girl Scout Mission, 1917).

Indeed, it’s hard to find the language of virtue in the Scouts’ program materials. Patriotism? Self-sacrifice? Humility? Self-control? Nope. The new Girl Scouts focus on diversity, “environmental justice” (they’ve got a whole book on it), and liberal advocacy.

But don’t expect the Scouts to ‘fess up. Though they’ve gutted the meanings of “character” and “leadership,” they continue to snow member families and sponsoring organizations (like the Catholic Church) with their institutional history as a character-building, leadership organization.

Bishops, pastors, ministers, and parents, don’t be fooled. If the Girl Scouts’ leadership–toting the same pro-abortion, pro-gay, environmentalist, feminist baggage—showed up today as a new organization and sought your sponsorship to shape girls in their image, would you say yes? I doubt it.

So…should you support today’s Girl Scouts?

My answer: a resounding “No!”

What’s yours?

—-
NOTE: *The word “collaborated” replaces the verb “partnered” that appeared in an earlier version of this article. Although “partnered” has a range of meanings including an alliance or collaboration, the author has replaced it in order to preclude suggestion that a contractual, business partnership existed. The significance of the relationship remains, in the author’s view.

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Filed under Abortion, Children, Faith and Virtue, Family, Kids and Character, Moms and Motherhood, Parenting, Policy and Culture

Should You Feed Grandpa? Depends on Your Worldview.

Grandpa's Food

My friend, Marci, drives a basketball carpool every week, carting her teen-age son and his teammates to practices and games. So she hears a lot, from the boys, about their daily lives.

One conversation a few weeks ago sent chills up her spine.

“How’s your Grandpa doing?”  Marci asked Trey, an occasional rider.

Trey’s Grandpa had been in the hospital, a few states away, for two months after suffering a systemic infection that left him weak and unable to breathe on his own.  Trey’s aunts and uncles had been taking turns visiting, flying down to spend time with him and watch over his care.

“Well, not so good,” said Trey.

And then, in a matter-of-fact tone, he added, “But they stopped feeding him last week. The doctor said now he’ll die naturally, on his own, sometime this week.”

Marci’s jaw dropped.  She didn’t know what to say. Trey’s parents were nice people, not attached to any particular faith, but trying to raise good kids.  And yet here was Trey nonchalantly describing his extended family’s decision to starve his Grandpa as a “natural” death.

When the other boys left the car, Marci’s own son turned to her, aghast, and said, “What’s up with that? Stop feeding him so he’ll die?!”

What’s up with that?  It’s “worldview” in action.

What’s a “worldview”?

Our worldview is the lens through which we see the world—it’s anchored to the truths we believe and reflected in the shape of our decisions.

It’s the window through which we interpret our world, find meaning, and make decisions about right and wrong.

Decisions like whether or not we should continue feeding Grandpa.

Secular or Christian Worldview?

The sharp divide between these two worldviews begins at the beginning…with their premises.

While the Christian worldview centers on God (and acknowledges that God is in charge and we are not), the secular worldview exalts “me and my happiness.”

That’s an easy sell. Daily messages from the media, entertainment, counselors, doctors–even nominally religious folks–reinforce the secular worldview that it’s “all about me.”

And ideas that once seemed unthinkable blend into the cultural “white noise”— hardly noticed, rarely challenged, but imprinted in mind and memory.

Ideas like…

“We can’t really know what’s true. You have your truth, I have mine.”

“What’s wrong for me might be right for you.”

“What really matters is that you’re happy.”

“You’re entitled to get what you want. Now.”

“You’ve got to think about yourself first.”

“’Quality of life’ matters more than life itself.”

“Some lives aren’t worth living.”

 

Unless consciously overridden, these ideas trigger a secular worldview by default—even among those who wear the Christian label.

The result? Flawed moral reasoning.

The results can be deadly, as Grandpa discovered.

Christian morality begins with the question, “What does God say about this?”

The secular culture first asks, “How do you feel about that?”

Trying to decide whether Grandpa gets fed by asking, “How do I feel about that?” is like trying to drop a moral plumb line onto a deck that’s pitching and tossing on waves of emotion.

It won’t work.

As Christians, our moral reasoning begins with the truth revealed by God. And our moral plumb line drops straight from one level (“What does God say?”) to the next (“What does the Church teach?”), defining the scope of our solutions.

“Solutions” incompatible with God’s teachings get dumped out of the “solutions” bucket from the start, before we ever ask ourselves, “How do I feel about that?”

Ironically, Catholics who reject the moral teachings of the Church miss one of God’s great mercies—it’s precisely those teachings that offer clarity, direction, and peace about how God wants us to act.

So, starving Grandpa is not an option. Pope John Paul II put it this way: “Water and food, even when provided by artificial means, always represents a natural means of preserving life, not a medical act.”

Everyone has a worldview—from the doctors who proposed a “Do Not Feed” solution, to the utilitarian ethicists on hospital staffs, to the clerk in the hospital gift store.

Trey’s family has a worldview.

And so do you.

The question is, which one?

Someone’s life may depend on getting it right.

 

© 2011 Mary Rice Hasson

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Filed under Catholicism, Euthanasia, Family, Health, Lessons Learned, Policy and Culture

Kids: A Failing Grade on Morals?

Many of today’s kids seem to be flunking the daily moral tests of life.

James, a teacher-friend of mine, lamented recently how “morally challenged” his high school students seem to be. “They don’t think twice about lying or slamming someone’s reputation. Cheating on tests is no big deal. They only worry if they’ll get caught.”

Recent headlines and the latest studies paint a dismal picture of cheating, bullying, sexual experimentation, on-line exhibitionism and “cyber-stalking.” College students show declining levels of empathy—a quality viewed as the foundation of ethical behavior. And the problems start early. A quick snapshot of the playground culture captures younger children who bully their way to the top of the slide or push past a crying child to reach the swings first, classic examples of self-absorption and lack of compassion.

What—or who—is to blame?

Fingers point to a variety of big cultural problems:  hyper-sexualized media, fragmented families, declining religiosity, and rampant materialism.

But new research from Notre Dame Professor Darcia Narvaez suggests that current parenting practices are the more likely culprit. The “moral sense” of children—now and in times past–hinges on whether they learn empathy and concern for others, particularly in the early years of life.  ““Our work shows that the roots of moral functioning form early in life, in infancy, and depend on the affective quality of family and community support.” And the problem, according to her research, is that today’s child-rearing practices make that increasingly difficult. The result: “The quality of our cultural moral fiber is diminishing.”

The specific problems with childrearing today might be summed up by what’s missing: time together, physical closeness, and adult responsiveness. In particular, Narvaez contrasts the “emotionally suboptimal day care facilities with little individualized, responsive care” to the optimal situation that keeps children close  to mom, encourages parental responsiveness to infant needs, and offers parents and children strong support from extended family and the community.

She cites a specific set of “ancestral” practices that cultivate strong family bonds—and consequently support moral development, particularly compassion and concern for others.  These include:

  • Plenty of positive touch (cuddling, carrying, etc.)
  • Parental responsiveness to the child’s needs.
  • Extended breastfeeding (2-5 years)
  • Natural child-birth (which provides a hormonal boost aiding newborn care)
  • Lots of unstructured playtime, with children of varied ages.
  • The presence of additional adults (typically dads and grandmothers) to love, care for, and guide the child. Mom is not alone.

I don’t think anyone would argue that we should—even if we could–replicate the exact family practices of long ago. But the insights from Dr. Narvaez’ research make sense, from a parent’s perspective.

It’s much easier to discipline a child and pass on a moral framework within the context of a warm, caring parent-child relationship.

As a practical matter, kids who feel loved and well-cared for tend to listen better and want to please their parents—making discipline easier and encouraging them to internalize their parents’ morals.  Kids naturally imitate what they see over time, so the time spent together and the quality of the relationship with the parent are important: a child who experiences the self-giving love of a parent sees a daily model of other-centeredness, and the parent’s responsiveness teaches a child to recognize others’ needs and alleviate their sufferings, instilling compassion.

The bottom line: moral formation does seem to “stick” better when it’s given in the context of a good relationship and supported by others, both in the family and the community at large. But a warm parent-child relationship, or strong “attachment,” takes time, togetherness, tenderness, and teaching—all of which seem to be frequent casualties of our fast-paced, multi-tasking, dual-income lifestyles.

Dr. Narvaez’ research is both a comfort and a warning.  She says, “Kids who don’t get the emotional nurturing they need in early life tend to be more self-centered. They don’t have available the compassion-related emotions to the same degree as kids who were raised by warm, responsive families.” Her words offer comfort for those who sacrifice much in order to give their children love and a good moral foundation.  But they also warn that if our society fails to support families with children, the moral fabric of our culture will surely unravel.

© 2010 Mary Rice Hasson

This article first appeared at FamilyEdge on MercatorNet.com

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