These are the OIA questions sent to primary schools in June 2024. 1. Does the school record and manage a child’s sex according to their birth certificate or a self-declared gender identity? (Choose one) □ Birth certificate □ Gender identity 2. Does the school have a written policy about how to manage requests for social transition from students or their parents? □ Yes (please supply the policy) □ No □ Under development 3. Does the school inform parents or guardians as soon as a child expresses a wish to change gender? (Choose one). □ Yes □ No □ Case-by-case basis (please elaborate). Have not been in this situation yet 4. Are toilets, changing facilities, sports activities and overnight accommodations accessible by sex or by self-declared gender identity? (Choose one) □ Biological sex alone□ Gender identity alone □ Case-by-case basis (please elaborate) 5. Does the school require other children to refer to children who have socially transitioned by their new name and preferred pronouns? (Choose one) □ Yes, in all cases □ Yes, but exceptions can be made (please give examples) □ No School Curriculum 6. Does the school teach that people have a gender identity that may be different from their biological sex? (Choose one). □ Yes. We follow curriculum guidelines □ No 7. Does the school teach about puberty blockers? (Choose one) □ Yes (please advise the curriculum level) □ No 8. Are RSE lessons restricted to Health classes or spread throughout the subjects? (Choose one) □ Restricted to Health classes □ Allowed in some other classes (please provide details) □ Allowed in all classes without restrictions 9. Has the school, since 2021, worked with an external provider (charity or commercial organisation) to train staff on RSE topics? (Choose one) □ Yes. Please name the provider(s). □ No 10. Does the school use lessons or resources on RSE topics that are produced by an external provider (charity or commercial organisation)? (Choose one) □ Yes. Please name the provider(s). □ No Get informed Frequently asked questions Critique of the Relationships and Sexuality Guide Your rights as a parent Template letter to withdraw your child from RSE Critique of InsideOUT Critique of Navigating the Journey Law takes precedence over policy The Responsibilities of Boards of Trustees School policies and practices Question flowchart Speaking to the school Board of Trustees Community consultation Case study of a primary school consultation (2021) School body positive policy

Flying Blind Flying Blind Watching the beliefs of gender identity ideology becoming entrenched in our education system has led many parents and teachers to question what rights they have when faced with this ideology: Can the school keep it a secret if my child adopts a transgender identity at school? Could our family be investigated by Oranga Tamariki if we refuse to go along with social transitioning? How can we protect our child from being taught transgender beliefs in classes right across the curriculum? Would parents be informed if an opposite sex student was enrolled in a single-sex school and was using facilities with the other students? What happens if a teacher refuses to teach that sex is on a spectrum? Do students or staff have the right to ask others to use their preferred opposite sex or neo pronouns (as that is their protected belief) AND is there a matching right for students and staff to decline to do so (as that is their protected belief)? We put these, and several other burning questions, into Official Information Act requests to various government bodies. We asked what legal advice had been sought before gender identity policies were implemented , and received these full and frank answers: The Ministry of Education : The Ministry has not sought any legal advice in relation to the specific questions mentioned in your request and therefore your request has been refused under Section 18(e) of the Act. The Ministry of Justice : The Ministry of Justice does not hold any of the information you have requested, therefore I must refuse your request under section 18(e) of the Act. The Attorney-General : Crown Law has searched its records and can find no record of any legal advice on the above questions. The Teaching Council : We have considered your request under the Official Information Act 1982 (OIA) and I can advise as follows. As we have neither sought or received any legal advice in relation to any of these questions, we must refuse your request under section 18(e) of the OIA - as the information sought does not exist. You get the picture… Although there are obvious clashes between the Care of Children Act, the Privacy Act, the Human Rights Act, and the Bill of Rights, our education, welfare and justice systems have not asked even the most basic questions about the legal implications of gender ideology. Aotearoa is flying blindly into an ideological storm and a medical scandal with no-one in the pilot’s seat. Parents’ rights are limited We did get some proper, although bleak, answers from the Privacy Commissioner: The Privacy Act 2020 doesn’t differentiate between children and adults – each individual has their own privacy rights, and accordingly, parents are not automatically allowed to receive information about their children. Our Office considers matters on a case-by-case basis, but generally speaking, a trans* child has their own right to privacy. It’s up to them if they’re willing to share the information with a parent or guardian. The Care of Children Act doesn’t override the child’s right to privacy. Parents and guardians can still be informed about their child’s care and education, without needing to be informed of a trans* child’s identity before they are willing or able to share that with them. Under the Privacy Act, an individual can only request their personal information (subject to authorising someone else to do so on their behalf), so there is no right to be ‘informed’ of any student’s sex. This advice concurs with the legal opinion we had sought earlier. You can read the summary of it here and a testimonial here that describes the devastating effect of this policy on one family. Many parents will be shocked to learn that a school may choose to keep their child’s gender transition at school a secret while at the same time seeking permission from parents before providing panadol. Errant parents need coaching If privacy law is not bleak enough, the response from Oranga Tamariki to our question about families being investigated if they refuse to go along with social transitioning adds further gloom: Oranga Tamariki takes all allegations of harm seriously and if an individual has concerns for the wellbeing of tamariki, it is our role to assess them. In the scenario described in your request, part of our assessment focus would be on the relationship between the tamariki and their parent/guardian to understand the seriousness of the differences that exist that might stem from interpersonal disputes or different belief systems within their household around the chosen gender identity of te tamaiti and whether these are care and protection concerns… Gender identity is self-defined. It is a person’s internal, deeply felt sense of being male, female, gender queer, trans, non-binary, gender fluid or other. We must be respectful of an individual’s gender identity, particularly in regard to recording gender identity for children, young people and others… Finally, support and acceptance from parents and whanau or family is crucial for the well-being of gender-diverse tamariki and rangatahi. They may struggle to understand and accept the identity needs of their tamaiti or rangatahi and may need help to understand how to support them. (Emphasis added) So that’s a ‘yes’ to our question – families certainly could be investigated if they do not believe in soul-like gender identities and refuse to go along with harmful social transitioning. Oranga Tamariki cites the UN Convention on the Rights of the Child (1989) in defence of its policy, incorrectly stating that the UNCRoC’s support for children’s freedom of expression includes gender diversity and sexuality. In truth, the Convention does not mention either concept (it was written in 1989, after all) and states in Article 12: States Parties shall assure to the child who is capable of forming his or her own views the right to express those views freely in all matters affecting the child, the views of the child being given due weight in accordance with the age and maturity of the child. (Emphasis added). and, tellingly, in Article 14: States Parties shall respect the rights and duties of the parents and, when applicable, legal guardians, to provide direction to the child in the exercise of his or her right in a manner consistent with the evolving capacities of the child. (Emphasis added) Blatantly re-interpreting the UNCRoC to suit its own agenda, Oranga Tamariki informed us: These rights are embedded in the principles of the Oranga Tamariki Act 1989, and reflected in the National Care Standards Regulations, which specify that gender identity and sexual orientation are part of identity and cultural needs. This leaves parents with a duty of care towards their children that they are unable to fully exercise because it is being actively usurped by the policies of Oranga Tamariki and other government agencies. Re-education for teachers If parents are in a no-win situation, what about teachers who don’t want to teach or implement the ideology? To our question about what rights teachers or schools might have to decline to teach gender identity ideology, the Ministry of Education responded with guidance on how teachers could re-educate themselves: The Ministry of Education provides guidance to teachers who may feel uncomfortable with topics in relationship and sexuality education. We suggest that it may be useful for teachers to support each other (or seek extra support from others) if needed to reflect upon teaching practice in relation to feeling uncomfortable or being in conflict with their values, attitudes and beliefs. This will help teachers to think critically about the questions and responses they are providing in class when these feelings arise . We note that it is important for students to see adults model that it is okay to talk about relationship and sexuality-related topics, and that a non-biased, non-judgemental, open and respectful approach is needed for this learning. (Emphasis added) The message to teachers is clear and is further reinforced by the Standards for the Teaching Profession that teachers are measured against every three years in order to renew their Practising Certificates. In a response to a similar OIA question in 2020, the Teaching Council stated: Our definition of Cultural Capability includes the statement: ‘a focus on cultural capability requires teachers and kaiako to recognise diversity of identities - including culture, gender, sexuality and ability - and to take action to amplify the views of those and their communities who have been marginalised .’… Teacher practices that embody these aspects of the code range from creating a safe classroom environment through to using the correct pronouns for each learner’s gender identity … Neglecting to uphold high quality teaching and learning or to create an inclusive learning culture is in breach of the Code . (Emphases added) Although not all schools are yet under the spell of gender ideology, in those schools that have heartily embraced the vogue, teachers are in an invidious position - toe the Ministry line or risk losing your profession. Opting out is not an option In response to our question about teachers or schools being permitted to opt out of pronoun choices and mixed sex changing rooms, the Ministry of Education re-iterated the information in its Relationship and Sexuality Guide : …we expect school policies and practices to protect and promote the safety and inclusion of all students, including transgender and non-binary students. Schools can do this by: Supporting transgender students to use the facilities (e.g. bathrooms and changing rooms) they feel safe and comfortable using; Ensuring transgender and non-binary students are supported to engage in sport and other physical activity in a way that is safe and inclusive; and Upholding transgender, intersex and non-binary students’ privacy by confirming the student’s wishes around what name and gender identity they would like used at school and in communication with parents and whānau. So that’s a ‘no’ to teachers being able to opt out and a ‘no’ to any consideration of the needs of students who are not transgender or non-binary. It also directly contradicts the Bill of Rights protection to hold (or not hold) a personal belief, without discrimination. Sex-based rights disappear We leave the last word to the Human Rights Commission. In its response, after accurately stating that the Human Rights Act “ prohibits discrimination against others on account of their race, colour, sex, disability and sexual orientation among others ”, the Commission boldly re-interprets that Act to include gender identity. It correctly advises that “ the protections that exist under the act for minorities and other vulnerable groups in society are not intended to limit the rights of others ”, and then asserts that women’s rights are not compromised by male-bodied people claiming them. The rights of cis women and trans women are not mutually exclusive under the Human Rights Act, and the Commission takes its role in promoting all women’s rights very seriously… The Commission’s PRISM report highlights the importance, to trans youth in particular, of the right to safely use a facility that matches their gender (see page 50 of the Commission’s 2020 Prism report )… The application of section 49 is determined on a case-by-case basis. Transgender people, like all people, have the right to be free from discrimination on the basis of their gender identity and expression. A restriction on that right can only be justified to the extent that it is necessary and proportionate. The onus is on those wanting to exclude trans people – for example, trans women from women’s sport – to make the case for doing so. The HRC recommends that “ Complaints about discrimination between trans and cis women or girls… can be made to the Human Rights Commission’s dispute resolution service .” In other words, in the view of the HRC there are no longer any sex-based rights. Every single time safety, dignity, or fairness for women is compromised, an individual complaint must be made and will be assessed on its own merits, not in accordance with any overarching principle. Untested laws Until very recently, most of us would have felt confident that our parental, civil, and women’s rights were firmly protected under the Care of Children Act, the Human Rights Act, and the Bill of Rights. However, the answers to our OIA questions demonstrate that none of these rights are backed up by any confirming case law and are therefore on very shaky ground and wide open to trendy and reckless interpretations by our institutions. Despite the Ministry of Education in its 2020 OIA response stating categorically “ The Ministry of Education in New Zealand is not involved in the medical facilitation of transition ”, its policies blithely encourage schools to do just that, for example in this guide from the Hutt Valley High School website. In the same response, the Ministry repeatedly asserts “ The Ministry of Education takes an evidence-based approach to procurement and development and it relies on the knowledge and experience of our reputable experts in respective areas .” In its circular consultations only with a small group of organisations that agree with gender beliefs, one of the ‘reputable experts’ the MoE relies upon is the Human Rights Commission which promulgates its own interpretation of the Human Rights Act – what it would like the Act to say, rather than what it actually says. Unfortunately, our institutions are so captured by gender identity ideology that, if your family has been detrimentally affected by these government policies, the only recourse you may have is to complain to the Ombudsman or to take a case to court.

Family planning believes young people have the right to “honest, accurate, and age-appropriate information about sexuality.” Their resource, Navigating the Journey, is provided for this purpose and is used in over 30% of New Zealand schools. Navigating the Journey Family Planning believes young people have the right to “honest, accurate, and age-appropriate information about sexuality.” Their resource, Navigating the Journey , is provided for this purpose and is used in over 30% of New Zealand schools. https://www.familyplanning.org.nz/catalog/resources This programme is intended for children from year 1 to year 10 with the aim of promoting the wellbeing of young people and to help them develop healthy, consensual, and respectful relationships. While containing many worthwhile activities, the resource is not accurate or age-appropriate when it comes to sex and gender. The lessons present gender ideology as fact, without reference to gender identity being something some people believe but not the majority. Heterosexuality is only mentioned negatively. The programme is divided into lessons for Years 1-2, 3-4, 5-6, 7-8 , and 9-10, after which Health ceases to be a compulsory subject in schools. The same problems are evident at all levels of the lesson plans: Factual inaccuracies From Year One, children are taught that there are more sexes than male and female by incorrectly using intersex (a medical condition) as proof. (see our FAQ on intersex conditions here .) Further, they are taught incorrect biology: Turn around if you think everyone who has a period identifies as a girl. (NO) (p59 Y5-6) Sit down if you think some boys start growing breasts during puberty. (YES) (p59 Y5-6) Do our body parts define who we are? (No. Some people with penises might feel more like girls and some people who identify as boys might have female body parts.) (p63 Y5-6) Appendix 19 (Y5-6)has labelled drawings of reproductive parts, but no label to say they are male or female. The discussion about periods in Appendix 26 (Y5-6) refers to people getting periods, not girls getting periods. The false and unscientific phrase “Sex assigned at birth” is used repeatedly. (eg p30 Y7-8) A recommended video states that when you’re born, grown-ups make a “guess” and who you are can change from day to day Who Are You? - Book Reading - YouTube . (p38 Y3-4) On p50 (Y7-8) the suggested discussion questions depict the battle for gay rights as still in full swing when it was won 20 years ago. The rare condition of intersex is elevated to mainstream. At an incidence of 0.018% in the population, intersex doesn’t deserve to be listed alongside male and female (p30 Y7-8) Belief taught as fact “Other people may be born with female or male bodies, but as they grow up, they identify as being of the opposite gender, or of neither gender. The term for this is “transgender” or “non-binary”. (p33 Y7-8) A healthier message without labelling people would be: “They are gender nonconforming and that’s ok.” Introducing Teddy - YouTube (Y3-4) “only you know who you are on the inside” apparently your parents don’t know you! Also reinforces that if a person (teddy in this case) goes against gender stereotypes (a bow in the hair), then they’re actually the other sex. Erasure of sex categories The language is clunky, confusing and ideological. If they kept it to the basics – male/female, gay/straight and said, “Just be you and ignore stereotypes,” the message would be a lot clearer and far more positive for everyone. Occasionally man/male/boyfriend and woman/female/girlfriend appear but mostly these terms are removed and this makes for very clunky terminology and explanations like “people who have a penis”, “young people can get pregnant”, 'Sex' and 'gender' are sometimes used interchangeably, sometimes as very separate things (see pp32 and 30 Y7-8), and sometimes falsely, as when the male/female labels are removed from diagrams of reproductive parts " to support the discussion of sexual diversity ". They mean to enforce the idea of gender identity. (p66 Y7-8) Stereotypes reinforced Students are encouraged to challenge stereotypes (good!) but they are also relied upon to prove gender ideology. “…too much exposure to stereotypical characters can affect how we perceive women and men and our expectations of what it is to be a woman or man. They can even shape how we see ourselves. It can be challenging for those who don’t see themselves as female, male, girl, boy, woman, or man.” (p31 Y7-8) A big opportunity has been missed to tell kids that stereotypes don’t matter, and that you can be yourself without worrying about labels. “Do our body parts define who we are? (No. Some people with penises might feel more like girls and some people who identify as boys might have female body parts.)” (p68 Y7-8) If we are ignoring stereotypes, why are we labelling ourselves at all? Lack of inclusion Only non-heterosexual relationships are noted as worthy of celebration. The rare times heterosexuality is referenced it is ridiculed (p31) or treated as oppressive (p49 Y7-8). In the Understanding gender and stereotypes lesson (pp29-34 Y7-8) – the heterosexual couples are from fairytales while the intended learning aims resources are all for other sexualities. Apparently including ‘everyone’ excludes heterosexual people. The activities that ask students to, “ visualize being straight in a gay society and imagine how you feel” and “c ompare heterosexual and homosexual couples in different situations ” , treat heterosexual people as oppressors and have the potential to create divisions between children where there previously were none. p49 (Y7-8) Risk of isolation Activities that put students in small groups and make them stand and move to make their opinions or knowledge known are prime opportunities for creating embarrassment and isolation. (p46, 58, 59 Y7-8) Seeds of doubt Navigating the Journey plants seeds of doubt in vulnerable children's minds by saturating them with gender ideology, normalising stereotypes, and promoting gender identity labels. Children are manipulated into wanting to find a label for themselves so they can also be celebrated as special. Children need to be left alone without labels, because 80% of gender confused kids find peace with their bodies after going through puberty. The focus on transgender identities is confusing and obscures the simple fact that to be inclusive is to accept everyone the way they are without labels. When the resource asks, “ What are some things that we could do as a community to make sure everybody feels comfortable and safe, whatever their identity? ” the answer surely is, "How about lose the labels and stereotypes and let kids be kids? " Conclusion This programme is politicising children, turning them into little social justice warriors to fight a battle that doesn’t exist. The number one thing that could be done to improve acceptance of others is to remove gender ideology from schools and promote simple inclusivity of everyone, with no labels. Instead, students are told that their body concerns may be kept confidential from their parents and they are encouraged to find a wide range of other support people. Among the support sources cited is Rainbow Youth which encourages children who are uncomfortable in their bodies to transition. Worksheets are available for parents and caregivers but do not include any of the above information. There is no acknowledgement of the credentials of the authors of Navigating the Journey . Parents should be aware that untruths are being taught about biology, identity, and gender. Schools do not have to ask for parents’ permission for their child to be included in this programme but parents do have the right to withdraw them. For more information read Your Rights as a Parent .

Positive books for primary students Positive books for primary students Froggy Girl by Pamela Garfield-Jaeger tells the story of a little girl who wished she was a frog and everyone in her life wanted to please her so they agreed with her. But when the girl tried to do all the froggy things, she couldn't do them. When she met a wise turtle who helped her realise that living a lie doesn't make anyone happy, she was able to stop pretending to be someone else and finally feel true happiness. Don’t fall for the Trick by Jennifer Bain. This book criticises sex stereotypes without the underlying Pride influence. Be Exactly Who You Are! by Laura Gehl. Encourages children to accept themselves as they are. Mabel by Rowboat Wilkins. Also encourages self-acceptance. Keith Among the Pigeons by Katie Brosnan. This about a cat that wants to be a pigeon but realises it’s not possible to change who you are. Love your Body by Jessica Sanders. A book that encourages children to value their amazing bodies. A Dog Stays a Dog This is a very appealing new set of online books, designed to provide resilience for preschool to young primary-aged children. The books were written by Dr. Tal Croitoru, a BA in Education, and Phd in Social work and can be downloaded here: https://realitybasedpublishing.com/ Payment is by a method called ‘Danna’. You receive the book first and then choose to donate whatever amount you wish in return. 100% of the proceeds are for charity – the money is a donation for the legal fees and health and rehabilitation costs of a male detransitioner post SRS. My Princess Boy by Cheryl Kilodavis The story centres on a boy who likes "pretty things" and prefers to wear tiaras and "girly dresses." The story informs readers about supporting children regardless of their expression. Allie’s Basketball Dream by Barbara Barber (2013) Picture Book. Basketball is Allie's favourite sport. When her dad gives her a new basketball of her own, she hits the neighbourhood courts, full of confidence. Once there, her enthusiasm ebbs as her shots fall short of the basket - at least at first. (Recommended for ages 8 plus). Cycling to Grandma's House by Jac Torres-Gomez (2014) Picture book. Luna has just been assigned a challenging school project: to find the most incredible characteristic about being a girl and then present it to her class. A powerful new children’s book that breaks the taboo around menstruation. (Recommended for ages 9 - 12). Daddy and Dada by Ryan Brockington (2021) Picture book. A young girl describes how families come in all shapes and sizes, and hers has two dads. (Recommended for ages 3 plus). Enough Love? by Maggie Hutchings (2021) Willa’s parents split up and her dad meets Kevin. Girl Stuff (8-12 years old) by Katz Cooke (Revised and updated 2019/20) The essential younger girl's guide to puberty and the pre-teen years – body changes, dealing with friends & bullies, getting confident, first periods, pimples, hair (wherever it is), phones & being online. No mention of being transgender is apparent . Dara’s Clever Trap by Liz Flanagan and Martina Peluso (2014 ) Unlike many fairy tales that culminate in a marriage, this traditional tale from Cambodia begins with one. Princess Dara has a lot more to do than look for Prince Charming. When Dara goes on a trip to search for the white stones she needs to build a beautiful palace for her father, her husband falls victim to a scheme. The princess quickly puts her engineering skills to work to plan her own trap. (Recommended for ages 6 – 10) Jabari Jumps by Gaia Cornwall (2017) Picture book. When Jabari arrives at the pool, he announces to his Dad that he’s going to jump off the diving board for the first time. Jabari assures his Dad that he’s not scared at all, but his body language says otherwise. His father sensitively offers Jabari tools to overcome his fear, while also letting him know that it’s okay if he doesn’t want to jump. (Recommended for ages 3 – 7). *Johnny the Walrus by Matt Walsh (2021) Johnny is a little boy with a big imagination. One day he pretends to be a big scary dinosaur, the next day he’s a knight in shining armour or a playful puppy. But when the internet people find out Johnny likes to make-believe, he’s forced to make a decision between the little boy he is and the things he pretends to be — and he’s not allowed to change his mind. (Recommended for ages 8-12) The author is critical of transgender activism and sex reassignment surgery. Kate and the Beanstalk by Mary Pope Osborne and Giselle Potter (2000) When Kate climbs the magic beanstalk into the sky, she must overcome even more obstacles than Jack did. The author has the humorous touch of the giantess who is overworked by the giant because he keeps eating her servants. This funny re-telling is full of generosity and heart as Kate works to help others and not just herself. (Recommended for ages 6 – 10). *My Body is Me by Rachel Rooney (2020) An upbeat, rhyming picture book, aimed for 3-6 year olds, written by Rachel Rooney and illustrated by Jessica Ahlberg in consultation with TransgenderTrend. *Not All Princesses Dress in Pink by Jane Yolen and Heidi E.Y. Stemple (2010) While none of the active, smart princesses in Yolen’s book wear pink, each one of them does sport a sparkly crown. This playful book gets to one of the reasons so many girls are drawn to princesses: their power. A princess can be a baseball player who “plays in bright red socks that stink.” She can be someone who wears her jewels while she fixes things with power tools. (Recommended for ages 3 – 7). Pretty Salma: A Little Red Riding Hood Story from Africa by Niki Daly (2007) This feminist fairy tale is funny and incorporates lots of details from Ghanaian culture. Salma’s grandma tells her not to talk to strangers on her trip to the market, but crafty Mr. Dog is determined to trick her and granny by dressing up. Will granny survive Mr. Dog’s sneak attack? Luckily Salma and her grandpa know just what to do to scare Mr. Dog right out of the house. (Recommended for ages 4 – 8). *Tell Me a Tattoo Story by Alison McGhee and Eliza Wheeler (2016 ) Think tattoos are about being a tough guy? This tender conversation a father has with his young son will change your mind. With tattoos that remind Dad of his favourite childhood book, to the words “be kind” that his own father used to tell him, each tattoo has a meaningful story. While some of the tattoos are elaborate, it’s the simplest one that the little boy loves the most. (Recommended for ages 3 – 7). *The Book of No Worries: A survival Guide for growing up by Lizzie Cox and Tanja Stevanoic (2018) Tips on how to handle growing up, including managing self image how common it is for kids going through puberty to dislike their bodies/themselves etc. (Recommended for ages 10 and up) *The different dragon by Jennifer Bryan 2006 Noah has lesbian parents. He goes for an amazing journey with his cat where he meets a dragon who doesn’t want to be scary and fierce all the time . (Recommended for ages 3 – 7). Thelma the unicorn by Aaron Blabey (2017) Thelma is an ordinary pony who dreams of being a glamorous unicorn. Then in a rare pink and glitter-filled moment of fate, Thelma's wish comes true. She rises to instant international stardom, but after a while, Thelma realises that she was happier as her ordinary, sparkle-free self. So she ditches her horn, scrubs off her sparkles, and returns home, where her best friend is waiting for her with a hug. (recommended for ages 3 – 8.) Two Mums and a Menagerie by Carolyn Robertson (2015) Two lesbian mums, their children, and many animals. Plus two great websites: A Mighty Girl This is the world’s largest collection of books, toys, movies, and music for parents, teachers, and others dedicated to raising smart, confident, and courageous girls and, of course, for girls themselves! https://www.amightygirl.com/ Feminist fairy tales web site https://www.rebekahgienapp.com/feminist-fairy-tales/

Resist Gender Education Voice Media Voice Media gender education schools Ep 4 Pendulum With Margaret Curnow from ResistGenderEducation Margaret Curnow 00:00 / 38:39

A selection of compelling writing about transgender ideas. Excellent articles can also be found in The Times and The Australian, by subscription. Articles Banning the Blockers . In this Quillette article , Bernard Lane gives an overview of the use of puberty blockers as a routine treatment for gender distress and the resulting medical scandal. It's wrong to lie to children . Stephanie Davies-Arai (founder and director of Transgender Trend) criticises further delay from the UK Department of Education in producing transgender guidelines for schools. " The social transition of children is a key activist aim. It is an ideological approach that supports and compels a belief in “gender identity”, or at least the pretence of a belief, by forcing every other child (and teacher) in the school to pretend that a boy is a girl or a girl is a boy. It is a deception that turns reality on its head and undermines trust in the teacher-child relationship. It is nothing short of a social experiment on a generation of children. Is this what U.K. law really dictates?" "A Terrible Trap" , an article by Charlotte Paul about the dangers of puberty blockers, was published in the December 2023 issue of "North and South". In the article Paul says, "We have taught these girls to think they are really boys and thus to be disturbed by the changes of puberty... The only solution looks to be the suppressing of puberty. We adults have encouraged children to think like this ." Is NZ's transgender medicine guideline an example of regulatory failure? Jan Rivers has published a 20 page report assessing the PATHA (Professional Association for Transgender Health Aotearoa) guideline for transgender care. “Like a lot of gender ideology research, the quality is very poor,” she says. Transition Alley by Andrew Anthony. The Listener May 13 2023. The use of puberty blockers is “a dispute about science, best practice and the protection of young and vulnerable people.” The Transgender Children's Crusade by Kay S Hymowitz. "Gender identity, with its vision of autonomous children in touch with their innermost authentic desires, negates all we know about adolescence, just as it does early childhood… Whether they realize it or not, supporters are showing a wilful ignorance about child nature and endorsing views completely at odds with child psychology and legal and cultural traditions…" Empowering Parents - Young People and Gender Identity . This downloadable PDF provides vital, accurate, information for parents and teachers to help them understand the complex issues affecting their children. Produced by "The Countess", a voluntary, non-partisan human rights group based in Ireland. NHS England Ends the "Gender-Affirmative Care Model" for Youth The NHS has ended “ gender-affirming care ” in England for minors, according to the newly-released draft guidance. Psychotherapy will be the first and - usually - only line of treatment. Puberty blockers will be confined to research settings, and social transition will be discouraged for most. SEGM’s analysis is here . Gender Wars and Sexuality Education in 2021: History and Politics by Sue Middleton published in the New Zealand Journal of educational Studies. The Ministry requires schools to engage in ‘consultation with communities’ on their approach to the ‘sexuality and relationships’ curriculum. Schools have to decide whether to teach, what to teach, when to teach, how to (and how not to teach) sexuality and relationships. Understanding the historical, intellectual, professional and political battles in the ‘gender wars’ should help in these deliberations. Questioning the Gender Bender Agenda by Sue Middleton published in Ipu; Kereru; a blog of the New Zealand Association for Research in Education. Explosion of transgenderism into a social movement - Observations of a Clinical Psychologist by Ellen Kaschak “Transgenderism has become a social movement and no longer only a personal preference or psychological issue… It is destined to affect you personally if it has not already.” No One Is Born in ‘The Wrong Body’ – by W Malone, C Wright & J Robertson This article looks at the normal distribution curve of ‘maleness’ and ‘femaleness’ and concludes that “…telling a child that he or she was born in the wrong body pathologizes ‘gender non-conforming’ behavior and makes gender dysphoria less likely to resolve.”

Gender Minorities Aotearoa Gender Minorities Aotearoa Gender Minorities Aotearoa (GMA) is a nationwide transgender organisation run by and for transgender people, which includes all the various labelled gender types, from all ages, cultures and backgrounds. It provides a great deal of information about gender identity beliefs along with a network of support including one to one peer guidance. On doing an overview of this organisation, what is astounding is the vast amount of funding it has access to. Those organisations which sponsor GMA include the Ministry of Health, the Ministry of Justice, Wellington Airport, Wellington City Council, Wellington Community Trust, The Tindall Foundation, and The Rule Foundation. GMA is one of 12 organisations that has received an unspecified share of $200,000 of funding from the Rule Foundation. In most cases details of the donations are not available because the amounts are hard to identify in the donating organisation’s accounts, and GMA itself has been exempted by the Charities Commission from providing annual accounts. GMA is likely to be one of the rainbow groups sharing in the extra $2.5million allocated for transgender health care in the 2022 Budget. Wellington City Council’s annual reports show that GMA was given $110,000 between 2019 and 2021 and, in May 2022, was granted a further $42,000 for each of the next three years. A substantial grant appears to come from the International Trans Fund (ITF) a well- resourced international group of trans activists and donors, active since 2015.The Rainbow WellBeing Legacy Fund (RWLF), also a sponsor, currently has applications open for a grant of up to $200,000 for projects, activities and organisations that work to improve mental outcomes for the rainbow community. A hui is available to help successfully process the application. Feminist and women’s advocacy organisations have never had such generous financial support for their campaigns to benefit the various needs and welfare of biological women and girls. Gender Minorities Aotearoa’s goal is for all transgender people to be empowered by a range of choices across all aspects of their lives to enable them to participate fully in society without prejudice and barriers. Their website, which has annual reports for 2020-2021 and 2021-2022, includes a comprehensive list of where and how to get support and access services such as Rainbow housing NZ and getting access to breast binders. The site lacks any information or advice about possible adverse side effects on health and risks to well-being of using breast binders, puberty blockers, and cross sex hormones. Gender Minorities Aotearoa received the 2021 Regional Community Award from Wellington City Council as a Health and WellBeing Winner.

Resist Gender Education Subscriber Privacy Policy Privacy Policy If you visit our website and fill in our subscriber form, the email address you provide will be added to our database for distributing newsletters and updates. This list is stored and managed by Resist Gender Education using the Wix platform. Your information will not be sold, given to, or made available to any other organisation. If you have any queries about your personal data or wish to be removed from our database, please contact us at info@resistgendereducation.nz gender education schools

In March 2025, the Relationships and Sexuality (RSE) Guide was removed from the Ministry of Education's website and the following month a new draft RSE framework was released for public consultation. The draft is a huge improvement in basing RSE on scientifically accurate and age appropriate information. Changes to Relationships and Sexuality Education Changes in RSE began with a review undertaken by the Education Review Office in 2024. Here is our assessment of the ERO report . Here is the RGE response to the Draft RSE framework and here is our formal submission to the public consultation . See below for a critique of the old RSE Guide. The Ministry of Education’s official guide to teaching about relationships and sexuality is awash with gender identity beliefs. Many New Zealand schools are now constantly promoting, in every facet of school life, the disorder of body dissociation as an ideal, chosen identity. The Relationship and Sexuality Education Guide (RSE Guide) for teachers, school leaders, and boards of trustees, produced by the New Zealand Ministry of Education and published in September 2020, not only accepts but actively promotes the ideas of gender identity and gender diversity and encourages schools to focus on being a safe place for lgbtqi+ students. The authors of the guide reveal themselves to be totally captured by gender ideology, and the guide promulgates this ideology at every point. In this regard, it is a highly politicised document that is pushing an agenda with which the majority of the population is unfamiliar and for which there is no evidential basis. There is no recognition in the guide that there is a strongly critical international movement which completely rejects gender ideology. This movement includes academics, psychotherapists, social workers, scientists, doctors, teachers, parents, people who identify as transgender, and detransitioners. They all reject the notion that it is possible to change sex the idea that gender identity is real the language that says biological sex is “assigned” at birth the idea that there is a male brain and a female brain state schools promoting a belief system as if it is fact state schools forcing staff and students to acknowledge and affirm people’s self-identification of gender the deception involved in assisting school age children to socially transition and to keep this secret from their families the “affirm only” approach which leaves no room to encourage a child to explore their gender expression and any confusion they may feel when their feelings and preferred behaviour do not fit with sex role stereotypes outdated sex role stereotypes being used to encourage children to believe that they may have been born into the wrong body giving primacy to a concept (gender) over a reality (biological sex) children being set on a path of surgical intervention and lifelong dependence on pharmaceuticals before they are legally old enough to understand the consequences the proposition that ‘social transition’ is harmless and in a child’s best interests that there is ever a case for suggesting that permanently changing and damaging a healthy body is an acceptable response to any form of mental and emotional distress that it is ever acceptable to lie to a child and pretend that they are something they are not. Teaching gender identity across the curriculum The RSE guide encourages the teaching of gender ideology as fact from Year 1. Five year olds are to be taught to “Understand the relationship between gender, identity and wellbeing” and the concept of ‘gender identity’ and that people can change their sex is reinforced every single year thereafter. (Refer Relationships and Sexuality Education Guide: Years 1-8 Pg 30) Level 2: Akonga can show that they: Are able to identify gender stereotypes, understand the difference between sex and gender, and know that there are diverse gender and sexual identities in society. (Refer Relationships and Sexuality Education Guide: Years 1-8 Pg 31) Level 3: Akonga can show that they: Understand how communities develop and use inclusive practices to support gender and sexual diversity. (Refer Relationships and Sexuality Education Guide: Years 1-8 Pg 32) Level 4: Akonga can show that they: Know about pubertal change (including hormonal changes, menstruation, body development, and the development of gender identities), and about how pubertal change relates to social norms around gender and sexuality; and can make plans to support their own wellbeing and that of others. (Refer Relationships and Sexuality Education Guide: Years 1-8 Pg 33) Level 5: Akonga can show that they: Know about a range of cultural approaches to issues of gender and sexuality and how these relate to holistic understandings of wellbeing, eg, in terms of: varying perspectives on contraception and reproduction for different people, such as teens, heterosexual couples, same-sex couples, and single parents or cultural, generational, and personal values related to gender and sexual identities. (Refer Relationships and Sexuality Education Guide: Years 9-13 Pg 36) Level 6 : Akonga can show that they: Are able to examine how gender and sexual identities can shift in different contexts and over time, and understand how these identities can be affected by relationships, family, media, popular culture, religion, spirituality, and youth cultures. (Refer Relationships and Sexuality Education Guide: Years 9-13 Pg 37) Level 7 : Akonga can show that they: Understand how sex, gender, and sexuality might change across the lifespan (Refer Relationships and Sexuality Education Guide: Years 9-13 Pg 38) Schools are prompted to adhere to gender beliefs in everyday practices: Programmes should acknowledge gender and sexual diversity and make sure that a range of identities is visible in resources. Ākonga should be addressed by their preferred name and pronouns. Teachers can reflect on and change exclusionary practices such as lining up in girls’ and boys’ lines, requiring students to place bags in girls’ or boys’ categories, or organising class groups according to gender binaries. (Refer Relationships and Sexuality Education Guide: Years 1-8 Pg 36) Further, the RSE Guide recommends embedding the concept of gender into all areas of the curriculum: While RSE concepts and content will be specifically taught in health education and supported in physical education, there are many opportunities for RSE across the New Zealand Curriculum. (Examples are given of how to do this in physical education, English, science, technology, social sciences, the arts, languages, and mathematics and statistics.) ( Refer Relationships and Sexuality Education Guide: Years 1-8 Pg 28-29) The Guide does not draw attention to how the right of parents to withdraw their children from sexuality and relationship education classes will be impacted by this ‘embedding’ recommendation, and thus does not suggest how parents’ rights in this regard might be respected. Although the Guide correctly states that schools must consult parents about the content of relationship and sexuality lessons, there is no question that the practice of embedding the topics throughout the curriculum thwarts the ability of parents to opt their children out of specific lessons. [1] The Guide asserts that Many ākonga at primary and intermediate schools are thinking about their gender identities, and some are aware of their sexual orientation . (Refer Relationships and Sexuality Education Guide: Years 1-8 Pg 35) We would suggest that while awareness of sexual orientation is often (but not always) innate, children are only thinking about their gender identities because that is a concept that school introduces them to in their first year at school and continues to reinforce in all subsequent years. Teaching belief as fact The RSE Guide promotes as fact the idea that a person’s feeling of being masculine, feminine, or neither, is more important than their physical sexed body. The phrase “assigned sex at birth” is referred to multiple times and, along with the use of words such as “cisgender” and “gender fluid”, demonstrates how the Guide has completely adopted the language of gender Ideology, and uses words which are offensive to many people world-wide who do not share this ideological belief. The scientific evidence is very clear that there are two, and only two, distinct biological sexes. Sex is not an assumption and is not “assigned at birth” – it is observed and recorded. Teaching these falsehoods means children are learning to genuinely believe that it is possible to be born in the wrong body and that a person can actually – literally – change their sex. Schools should be promoting body positive messages, not the idea that non-conformity to gender stereotypes means that a child’s personality or body is wrong. Children should not be led to believe that they need to change their body, bind their breasts, or wear different clothes to match a regressive sex stereotype. Confusing and contradictory definitions The glossary for the RSE Guide for both Years 1-8 and Years 9-13 is confusing to say the least: (Refer Relationships and Sexuality Education Guide: Years 1-8 Pg 48-50) Sexual orientation: A person’s sexual identity in relation to the gender or genders to which they are attracted. Sexual orientation and gender identity are two different things. Sexual orientation can be fluid for some people. Lesbian: A woman who is emotionally and sexually attracted to other women. This is used as both a personal identity and a community identity. Gay: A person who is emotionally and sexually attracted to the same gender. This is more widely used by men than women and can be both a personal and community identity. Bisexual: A person who is emotionally and sexually attracted to more than one gender. According to this guide, sexual orientation is about which gender a person is sexually attracted to. Any adult and many children can see the contradiction in sexual orientation being described as attraction to a gender. We all know that sexual orientation refers to the sex one is attracted to. Gender is an irrelevant concept when talking about sexual orientation. There is no acknowledgement at all given to the clear and consistent opposition by lesbian and gay organisations to the idea of lesbians and gays being same gender attracted [2] . Nor is there any recognition that for young lesbians and gays the idea that they ought to be attracted to the males and females who identify as the opposite sex is distressing and confusing . Of course, in the gender identity world, gender is fluid and can change over one’s life as defined below: Gender: Gender is an individual identity related to a continuum of masculinities and femininities. A person’s gender is not fixed or immutable. Gender binary (male/female binary): The (incorrect) assumption that there are only two genders (girl/boy or man/woman) Gender fluid: Describes a person whose gender changes over time and can go back and forth. The frequency of these changes depends on the individual. Sex assigned at birth: All babies are assigned a sex at birth, usually determined by a visual observation of external genitalia. A person’s gender may or may not align with their sex assigned at birth. Transgender (trans): This term describes a wide variety of people whose gender is different from the sex they were assigned at birth. Transgender people may be binary or non-binary, and some opt for some form of medical intervention (such as hormone therapy or surgery). The writers of the glossary seem oblivious to the incoherence of saying that gender is not binary while at the same time believing trans people can change from one side of the binary to the other (multiple times) or can be non-binary. If there is no such thing as the gender binary, doesn’t that make everyone non-binary? Missing from the glossary are the definitions of words which reflect biology such as male and female. It is challenging to imagine how biology and reproduction will be taught in this brave new world! (Refer Relationships and Sexuality Education Guide: Years 1-8 Pg 48-49) & (Refer Relationships and Sexuality Education Guide: Years 9-13 Pg 53-54) Eroding parents’ rights The RSE guide encourages schools to socially transition children without necessarily seeking parental consent. Socially transitioning a child is not an isolated act without consequence – it is the first step in a very serious, complex and life-changing process about which parents ought to be fully informed. Gender ideology supporters also specifically encourage gender-questioning children to speak to Rainbow organisations, peers, or an ‘online family’ rather than their parents. In some schools, advice about using binders or starting on hormones is being provided to students by teachers who are not medically qualified. The RSE guide appears to endorse this approach, not once stating that schools should inform or seek parental permission before using a student’s preferred name or pronouns. Where students need access to ‘support services’ and these cannot be accessed onsite, the guide specifies that students should be supported in seeking access to professionals outside of the school with no mention made of seeking parental consent. (Refer Relationships and Sexuality Education Guide: Years 1-8 Pg 19; Pg 22) The question of pronouns A child changing pronouns is the beginning of social transition. Asking students and teachers to use ‘preferred pronouns’ may appear to be kind and inclusive, but in reality is forcing other people to adhere to a belief system they may not agree with. Preferred pronouns can cause tension and conflict through the fear, or in the event, of someone making a mistake. They cement the social transition of a child, making it harder for them to later change their mind. Some gender non-conforming children may feel forced to choose different pronouns to avoid scrutiny from bullies. Preferred pronouns reinforce the incorrect idea that people can change their sex. When the school encourages their use, they are promoting gender ideology as fact rather than belief. It is difficult to see this as anything other than ideological indoctrination. Safe-guarding Issues The RSE guide recommends, “Ideally, schools will have at least one gender-neutral toilet available for akonga, but trans, non-binary, and intersex akonga should not be required to use this rather than male or female toilets.” This is an extraordinary double standard and creates a significant safe-guarding issue. Trans, non-binary, and intersex children can choose which toilets and changing rooms they use but girls are forced to accept males (who say they are really girls) in their toilets and changing rooms. Teaching girls that a boy really can become a girl trains them to suppress their instinctual caution and override their embarrassment and natural discomfort with having boys in their single sex spaces. It says that what girls want or feel doesn’t matter, and that they have no right to set their own boundaries. Absolutely no consideration is given to the comfort or dignity of girls who do not want to share intimate spaces with male-bodied people and who have the right to set such boundaries. This statement clearly prioritises the needs of children who believe they are trans over those who don’t. Gender questioning children need privacy and dignity just the same as other students. To that end, the school should ensure there are some unisex facilities for these students to utilise, but they should continue to offer single sex facilities as well. Boys and girls alike deserve a single-sex shared space where they can get changed and be comfortable together. Students are entitled to sex-segregated changing rooms, especially when some children, in particular those who are beginning puberty, are experiencing significant bodily changes. (Refer Relationships and Sexuality Education Guide: Years 1-8 Pg 20- 22) Outside Providers The Guide is clear that it is not considered best practice to hand over the responsibility for RSE programmes to outside providers and there are a number of questions they suggest should be asked such as “ How is this provider funded and what is its purpose for existing? What is its agenda? ” And “ Schools should evaluate the programmes and services provided by outside agencies alongside their in-school learning programmes” . (Refer Relationships and Sexuality Education Guide: Years 1-8 Pg 34 & Refer Relationships and Sexuality Education Guide: Years 9-12 Pg 40) Despite these previous cautions, In April 2022 the Ministry of Education issued new resources designed to provide further support for teaching relationships and sexuality education in schools. As part of this update schools are urged to “use resources from trusted organisations like InsideOUT or RainbowYOUTH”. Many of the third party activist groups that are endorsed by the Ministry have links on their pages that lead children to ever more extreme versions of gender ideology. These rainbow lobby groups universally glamourise the concept of being trans and convince children it is possible and even easy and desirable to change sex. (Refer Relationships and Sexuality Education Guidelines: Years 7-10 Pg 21) Conclusion The RSE guide sets out many values with which most New Zealanders will agree, in terms of inclusiveness, safety and respect, and it deals with issues such as pornography and online abuse that are unfortunately highly relevant in today’s world. However, its heavy focus on gender theory is hazardous for children. Many schools are now constantly promoting, in every facet of school life, the disorder of body dissociation as an ideal, chosen identity. Gender ideology communicates to children that some identities are more or less fashionable or desirable. Children who adopt a gender identity are constantly praised, put on a pedestal and celebrated; whilst lesbian, gay or heterosexual children are painted as privileged, boring, or undesirable. Placing so much significance on gender identity creates a breeding ground for social contagion and a consequent sharp increase in students developing gender dysphoria. Affirmation of a trans identity is not kind. On the contrary it confirms to a child that they are the wrong sex and encourages their belief that their body needs to be changed. Medical intervention can only ever effect cosmetic change; the child’s sex remains the same. Other children should not be coerced into expressing a belief in ‘gender identity’ through the threat that not to do so is ‘unkind’ or ‘transphobic’. Schools should be teaching that no child is born in the wrong body and that children can reject gender stereotypes and be their authentic selves without discrimination, labelling, or medical intervention to ‘fix’ them. [1] https://parents.education.govt.nz/primary-school/learning-at-school/sexuality-education/ [2] https://lgballiance.org.uk/about/ https://www.lesbians-united.org/about.html https://lesbianalliance.org.uk/

Secret Transition at School Like many others, my quirky and highly imaginative child, J, started high school at the start of the school year in 2020, going almost immediately into Covid lockdown without much chance to make new friends at school. Lockdown involved six hours a day of online schooling, followed by online gaming with existing friends after school time, all with minimal supervision due to the rest of the family also doing schoolwork and working online. J was socially awkward, quirky, and of an anxious disposition and found it hard to make new friends after lockdown. Towards the end of 2020, this previously “proud to be non-conforming” young person came to us and proudly announced, “I’m trans”. This came as a bolt from the blue, especially when I discovered that teachers at school had been using a different name and opposite sex pronouns for a few months without letting us know. This was particularly difficult for me as I had been quite involved at the school for several years and some of the staff know me well. There had been no expert psychological or psychiatric involvement, therefore there had been no diagnosis or discussion of where these feelings had come from and the decision to make a social transition (a powerful psychological intervention) was taken away from us. The school’s policy requires them to keep any disclosures from students of this nature from parents unless the child wishes them to share the information, yet the school requires parental permission to go on school trips or to be given paracetamol. I did not know much about trans medicine but the more I looked the more horrified I became as there is essentially no diagnosis being done before social transition by schools, which then entrenches the identification by the child as they suddenly get a lot of attention from staff at school and are now protected from bullying in a way they were not protected previously. In 2021, well-meaning staff at school suggested websites for ‘Rainbow’ young people and, although my child had previously stated that there wouldn’t be a request for hormones, suddenly demands for puberty blockers began, and my child’s mental health took a big dive. A weak suicide threat brought unwelcome attention (parents are still told of threats of self-harm by the school, thankfully) and there was a large drop in quality of schoolwork, excused to the school with claims of being “unable to focus due to worrying about my transphobic parents”. This sort of language appeared after talking to “supportive” adults at school and looking at websites such as Rainbow Youth and InsideOUT, which gives these kids a roadmap for what they ’should' be demanding. There is no mention on these websites of any ideas on how to become more comfortable in your own skin, or to try to work out if there are other things going on in their lives (e.g., social problems, autism or ADHD, attraction to the opposite sex, natural discomfort with changes in adolescence, growing pains) which might explain feelings of not fitting in. Before this, we were a close-knit family. Fortunately, after a lot of hard work, J does recognise that we are parents who do love and support all our children, even though we disagree strongly with the current self-diagnosis of gender dysphoria and adoption of a different gender identity. We do a lot together and encourage our children’s interests, especially relating to building skills, confidence and strength of character. I hope that as J grows, she/he will learn to feel more comfortable in their own skin and become proud of being a unique individual, but this is made much more difficult by most of the adults around our child affirming that their self-assessment as not being good enough as her/himself is correct. Instead of allowing natural space and time to explore and experiment with different ways of expressing individuality, our current society is insisting on slapping on a label, concretising it and celebrating children as part of a certain community for which the only entry requirement is the label – and thus if these kids were to admit a mistake, they will lose the label and hence the ‘welcoming’ community they have found.

The Ministry of Education endorses the idea that being transgender is a positive and ‘authentic’ choice for young children to make. As a teacher, what can you do if you disagree and don’t want to teach children that sex is on a spectrum and can be changed at will? Your Rights as a Teacher The teaching of gender identity ideology is a new practice in Aotearoa and raises many questions for teachers who do not subscribe to the belief. Under the NZ Bill of Rights Act, people have the right both to hold and not to hold a belief. In the United Kingdom, The Maya Forstater case upheld the right for people to hold and express gender critical views. Are teachers’ views protected in the same way in Aotearoa? To find out, we asked the Ministry of Education and the Teaching Council a series of questions: What are the rights of teachers or schools to decline to teach gender identity ideology if they don't subscribe to that belief system, even though teaching it is recommended in the Ministry of Education Relationship and Sexuality Guide ? Would it be against the law for a school to teach that sex is binary and cannot be changed but that people can change their gendered behaviour? Do students or staff have the right to ask others to use their preferred opposite sex or neo pronouns (as that is their protected belief) AND is there a matching right for students and staff to decline to do so (as that is their protected belief)? What are the employment rights of staff who decline to participate in social transitioning of both children and adults, for example by not using opposite sex or neo pronouns? How can teachers manage the expectation of the school that they must, at the same time , both keep confidential an adult or child’s gender identity and also affirm it? Would teachers who provided information about the negative consequences of gender transitioning to students be considered to have broken the Conversion Therapy Practices Prohibition Act? How does the Privacy Act fit with the Care of Children Act and the rights of parents to be informed and make decisions about their child’s care and education? Do parents, staff, and students in schools have the right to single-sex toilets and changing rooms that opposite sex people, including those with transgender identities, cannot access? We received only the briefest of answers to these and our other important questions: The Teaching Council The Teaching Council advised: “We have considered your request under the Official Information Act 1982 (OIA) and I can advise as follows. As we have neither sought or received any legal advice in relation to any of these questions, we must refuse your request under section 18(e) of the OIA - as the information sought does not exist.” The Council continued, “I can, however, advise that the professional expectations we have of teachers to maintain their practising certificates is to meet Our Code, Our Standards. The code sets out principles that are relevant to your questions to help teachers make sound judgements in supporting both children and their whanau.” One of the “sound judgements” expected, according to the Code, is for teachers to use a students’ preferred pronouns. (Our Code: Examples in Practice p13) However, in 2024 in response to a query from the Free Speech Union , the Teaching Council CEO, Lesley Hoskins, agreed that teachers do have the right to decline to use preferred pronouns, as long as they do so in a respectful way. The Ministry of Education The Ministry also does not know the answers to our questions and is unconcerned by them: “The Ministry has not sought any legal advice in relation to the specific questions mentioned in your request therefore your request has been refused under Section 18(e) of the Act, as the document alleged to contain the information requested does not exist.” Its response continued: “It should be noted that The Education and Training Act 2020 requires a school’s board to provide a safe environment for students and to ensure that their school is inclusive of, and caters for, students with differing needs. This means that we expect school policies and practices to protect and promote the safety and inclusion of all students, including transgender and non-binary students. Schools can do this by: Supporting transgender students to use the facilities (e.g. bathrooms and changing rooms) they feel safe and comfortable using; (That’s a ‘no’ to our last question.) Ensuring transgender and non-binary students are supported to engage in sport and other physical activity in a way that is safe and inclusive; and (Safe and inclusive for the other students as well?) Upholding transgender, intersex and non-binary students’ privacy by confirming the student’s wishes around what name and gender identity they would like used at school and in communication with parents and whānau. (That’s a blanket endorsement of keeping secrets from parents.) The Ministry’s response then became patronising – assuming that our questions were prompted by our not understanding the curriculum or by being prudish about sexuality. We were advised to educate ourselves: The Ministry of Education provides guidance to teachers who may feel uncomfortable with topics in relationship and sexuality education. We suggest that it may be useful for teachers to support each other (or seek extra support from others) if needed to reflect upon teaching practice in relation to feeling uncomfortable or being in conflict with their values, attitudes and beliefs. This will help teachers to think critically about the questions and responses they are providing in class when these feelings arise.” The advice from the Teaching Council and the Ministry of Education is full of double-speak. Although the Council’s Code of Professional Responsibility requires teachers to “respect the diversity of the heritage, language, identity and culture of all learners”, the views and values of those who don’t believe in gender identity theory are officially repudiated. Although the Ministry says about RSE education, “It is good practice to communicate with whanau prior to let them know that the learning is coming up...” it also advises: “Schools do not need to seek permission from parents, caregivers or whanau for akonga to participate in RSE.” Teachers are in a dilemma. The Ministry of Education endorses the idea that being transgender is a positive and ‘authentic’ choice for children to make, even at a very young age. As a teacher, if your own school’s Board of Trustees and principal hold the same ideological view, what can you do if you disagree and don’t want to teach children that sex is on a spectrum and can be changed at will? The choices are stark: 1. Keep your head down and hope you can avoid the topic and that no trans or non-binary students appear in your classes. (This is becoming an increasingly unrealistic hope.) 2. Comply with school policy to the minimum required, trying not to compromise your own values at the same time. 3. Raise the issues you have with gender theory and try to change the school’s gender identity policies. (It is best to collaborate with parents on this.) 4. Resign before you are compelled to leave. (Some NZ teachers have already been forced into this position.) We hope that the fourth option does not become necessary for any more teachers. Instead, we want to support teachers to pursue option three. If you are interested in this option, please email resist@resistgendereducation.nz and ask for the school gender policy information pack that we are currently preparing. Here are some further useful links: Stella O'Malley, psychotherapist and Director of Genspect provides an introduction to the issues for schools here . Genspect advocates for a "cautious, gentle, compassionate and understanding approach." Saying no to school transition . In this article from the Critic, UK MP Miriam Cates, explains why new Education Department policy should ban schools from socially transitioning a child, even with parental consent. “ The need for guidance is indisputable, but anything other than a total ban on schools socially transitioning children will exacerbate [these] tensions. Not only is a ban the right ethical solution, it is also the only way to protect head teachers from being forced to make high stakes decisions for which they are unqualified. ” We recommend this policy from a US school: " We believe in parental choice and that we are here to serve families. As we strive to build upon connections with our families, we leave the job of parenting to our parents. They are responsible for imparting morals and values taught in their homes including practiced political, religious, and social viewpoints. We trust that they know what is best for their student as the student grows and develops into an adult.” The gender affirmative model and social transition in schools (April 2023) Transgender Trend responds to the Department for Education draft transgender guidance proposals for schools in the UK. " The DfE must decide if schools are to follow either an activist approach or an approach in line with normal standards of safeguarding. It can’t be a bit of both." A Teacher’s Guide to Sex and Gender This UK website from Teachers for Evidence-based Education provides guidance and resources to help educational professionals navigate the issue of sex and gender identity in schools. The group believes that “sex matters and that to deny the importance of material reality will lead to inequality and conflict between people with different protected characteristics.” Guidance on supporting trans children in schools This new (Feb 2023) guidance is provided by UK education unions and sector bodies and aims to help schools meet their legal duties while supporting all children. Sex and Gender Identity This February 2023 revised and updated guidance for UK schools was jointly produced by Sex Matters and Transgender Trend. Brief Guidance for Schools Produced by Genspect, this guidance advises schools to develop a sex and gender policy and to take a "cautious, least-invasive- first approach" to gender issues. Brief Guidance on Social Transition Also produced by Genspect, the guidance includes several cautions, including one against allowing students to dictate other people's use of pronouns, saying "it is not acceptable to act as though it is an act of hostility to use the biologically correct pronoun." I’m a teacher and I will not be complicit https://open.substack.com/pub/pitt/p/im-a-teacher-and-i-will-not-be-complicit?r=24091f&utm_campaign=post&utm_medium=web In this article a teacher from Chicago describes the insidious spread since 2015 of gender theory in schools, culminating now in its compulsory inclusion in lesson content. The teacher has resigned, saying: “ I am going to do my best to blow the whistle and restore sanity to my once honorable profession.”

Gender theory is the idea that a person’s feeling of being masculine, feminine, or neither, is more important than their physical sexed body, and those feelings should take precedence in law and in everyday life. Without any public consultation, this belief has taken hold in our institutions – education, health, sport, justice – and is causing widespread and sometimes irreversible harm to children, women, and lesbians. Gender Theory Gender theory is the idea that a person’s feeling of being masculine, feminine, or neither, is more important than their physical sexed body, and those feelings should take precedence in law and in everyday life. Without any public consultation, this belief has taken hold in our institutions – education, health, sport, justice – and is causing widespread and sometimes irreversible harm to children, women, and lesbians. Here are some FAQs about gender ideology to get you started. Below are some FAQS about Relationships and Sexuality Education in NZ schools and your rights as a parent. Go to the Schools tab to find out what is being taught in NZ schools, and to read our alternative lesson plans. Click on the Parent Power tab to find out how you can challenge this ideology in your child's school. Read RGE's substack articles for the latest information. Below you will find information, evidence, facts, studies, testimonies, and support groups, that will help you to better understand and counter the harmful effects of transgenderism. FAQs about RSE in schools FAQs - What are the Ministry requirements for teaching Relationships and Sexuality Education? Read More Comprehensive Websites These websites contain a multitude of resources on every facet of gender identity ideology – from what gender activists believe, to the harms caused by puberty blockers and cross sex hormones, to the scientific and legal facts that are routinely ignored. Read More Therapists Speaking Out Open-ended exploration of a person’s thoughts is the basis of ethical and effective counselling. Many therapists are alarmed by the recent transgender demand that their self-diagnosis and desire to be affirmed in the opposite sex (or with no sex) should be immediately affirmed without question. Read More For Parents When a child, seemingly out of the blue, claims a transgender or non-binary identity, parents can find themselves alone with their questions and misgivings. These websites, set up by parents, provide the information, advice, and support they seek and a place to share their experiences. Read More The truth About transgender Medicine There is mounting evidence of the harm being caused by “affirmation only” gender medicine but it is rarely covered in mainstream media, which routinely glamourises the practice. Medical specialists and therapists have joined the voices of detransitioners to call for more careful diagnosis and treatment. Read More Substacks we recommend A selection of rational and convincing substack writers to follow. Read More Articles A selection of compelling writing about transgender ideas. Excellent articles can also be found in The Times and The Australian, by subscription. Read More Read, watch, and listen Our top picks of books, articles, substacks, videos, and podcasts that explain the gender identity phenomenon and support parents and professionals who are caught up in the whirlwind. Read More Videos, Interviews and Podcasts A selection of interesting and relevant videos, interviews and podcasts. Read More Sex is Real This video for teens tells the plain truth about sex and sexual orientation. Read More SUBSCRIBE TO OUR NEWSLETTER