Skip to content

Kateryna Kyrychenko, Legal Rights Concerns for Ukraine for 2024

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/11/15

Kateryna Kyrychenko is a legal professional specializing in international law and human rights. She holds a Master of Laws in Human Rights and is pursuing a PhD degree in international law, currently serving as a Program Manager and Legal Officer at the Public International Law & Policy Group. Kateryna has actively supported efforts to document war crimes during the Russo-Ukrainian war. In 2024, human rights abuses during the Russo-Ukrainian war included widespread war crimes, such as mass deportations, sexual violence, and targeting civilian infrastructure. Russian cyberattacks and environmental destruction have been significant, while crimes against cultural heritage and illegal deportation of Ukrainian children to Russia have raised allegations of genocide​.

Scott Douglas Jacobsen: I want to focus primarily on 2024 and areas of human rights documentation and abuses. What have been the most significant areas of concern and reportage regarding human rights during the Russo-Ukrainian war?

Kateryna Kyrychenko: Thank you for the question. It is quite a complex issue because, as the Prosecutor General of Ukraine mentioned in one of his interviews with The Washington Post, “I would say that, practically, there is no any war crime in history that was not and is not committed by Russians on Ukrainian soil.

That said, the number, scope, and scale of the crimes committed and documented are unprecedented, varying across different territories. In Ukraine, some areas have been occupied for nearly a decade. In contrast, others are not occupied but are subject to frequent missile and drone strikes. Depending on the situation in each area, we observe different human rights violations and war crimes, including crimes against humanity and alleged genocide. In addition to the more traditional war crimes, unfortunately, present in most conflicts, Ukraine is facing more sophisticated types of crimes, such as those related to cyberattacks.

This is a significant area that Ukrainian prosecutors focus on as they continue to build their capacities for prosecution. Ukrainian infrastructure and capabilities are under constant cyberattacks from Russia and its agents. Additionally, I want to highlight the area of crimes against cultural heritage, which is alarmingly frequent, particularly in the occupied areas. Ukrainian cultural heritage objects are being looted and illegally taken out of the country. A black market for these looted items has emerged, particularly in foreign countries, mostly Europe. Beyond these activities, cultural and historically significant objects are also being destroyed by missile strikes within mainland Ukraine. Again, the scale of this destruction is truly unprecedented.

For example, take the case of the Kherson Regional Art Museum. It was completely looted, with 90% of its stored objects taken out of Ukraine, and its whereabouts remain unknown. I emphasize this point because, in my opinion, these acts have the aspect of alleged cultural genocide. Beyond the physical removal or destruction of cultural objects, these actions deeply impact the population, culture, and future generations. Would you like me to expand on other crimes and human rights violations we have observed?

Jacobsen: Yes, please.

Kyrychenko: I work with the Public International Law & Policy Group, a global law firm, and we have been engaged in documentation efforts since the beginning of the full-scale invasion. We have helped Ukrainian NGOs build the capacities to interview victims of Russian war crimes on the ground. In particular, we have assisted the Ukrainian NGO OPORA, which relocated to Poland following the invasion, in establishing its war crimes documentation center. OPORA has since become the largest organization that has interviewed Ukrainians who have fled to Poland and collected their testimonies.

From the testimonies we have collected and from our documentation project with the Public International Law and Policy Group (PILPG), we have observed that people have been subjected to numerous violent crimes, including murder and rape. Additionally, there are many crimes with a material aspect, as occupying Russian forces have been looting and stealing virtually any objects of value, from small household items to larger possessions.

And I’m even talking about bottles of perfume or small pieces of kitchen equipment, for example, not to mention larger items. Besides that, what is especially concerning about the patterns of Russian crimes is the widespread use of sexual violence. I’m sorry; I’m trying to formulate this properly. People who have been subjected to these horrific crimes are not limited by gender or age.

It has been particularly shocking how rape is being used by Russian forces as a method of warfare. For instance, based on the reports from the UN Commission of Inquiry for Ukraine, their most recent findings have established a widespread pattern of using sexual violence against prisoners of war—Ukrainian soldiers—as a method of breaking morale. Beyond the obvious physical harm, the mental and psychological impact of these actions cannot be emphasized enough, whether on female victims, male victims, or their families. Moreover, there is the illegal detention not only of prisoners of war but also of civilians. The Office of the Prosecutor General regularly posts impressive numbers on its website, indicating the number of missing civilians.

Some of these civilians have been transferred to the Russian Federation, and some may have been killed. There is no clear information on many of these individuals. Another serious aspect is the illegal deportation of Ukrainian children to Russia. The fate of these children is deeply concerning, as investigations by Ukrainian and international organizations have demonstrated. These deported children are being subjected to sophisticated reeducation programs designed to change their identity and essentially turn them into Russians.

There have already been cases where deported Ukrainian teenage boys have been conscripted into the Russian army to fight in Ukraine. This pattern is not just about physical acts. Still, it is linked to the alleged genocide aimed at erasing Ukrainian culture and identity for future generations.

Jacobsen: When it comes to sexual violence and rape as weapons of war, the Beijing Declaration and other key women’s rights documents have clearly stated that this is a consequence of any war. Are there any nuances in how sexual violence is being used as a weapon of war in the Russo-Ukrainian conflict, or does it align with previous patterns without introducing new forms or methods of sexual violence?

Kyrychenko: That’s a good question. For the most part, it fits within the traditional understanding of sexual violence in conflict. However, what is particularly striking is the scale and the organized infrastructure behind these actions. In the recent report by the UN Commission of Inquiry on Ukraine that I mentioned earlier, they found evidence of an elaborate, well-coordinated system of detention centers, or so-called “torture camps,” in the Russian Federation. Illegally deported Ukrainians, both civilians and prisoners of war, are sent to these facilities, where they are subjected to horrendous treatment and crimes.

The same commission has also highlighted a clear hierarchy within this system, suggesting that these actions are coordinated from the top down. This indicates that such acts are not sporadic but are part of the Russian Federation’s broader policy and strategy in its approach to war.

Jacobsen: When reflecting on what you might expect for the rest of the year, considering that this interview might come out in early or mid-November, what are the areas of concern regarding human rights law for Ukrainians and potentially for Russians, too? For instance, there are dysfunctional nuclear facilities in the middle of a war, with multiple warnings from the IAEA about the importance of being extremely cautious with these facilities despite the ongoing conflict. Naturally, as you mentioned, it has been over two and a half years since the full-scale invasion began. We expect, based on prior documentation of wars, to see the continued use of sexual violence as a weapon of war, illegitimate deaths, forced conscription, destruction of administrative buildings, residential buildings, churches, cathedrals, UNESCO heritage sites, hospitals, and military facilities, as well as the indiscriminate killing of civilians, and the capture of prisoners of war for future exchanges.

All of this, including torture, is a grave concern. What concerns you most as we move toward the end of 2024?

Kyrychenko: Of course, it’s extremely difficult to identify one or a few things as more or less concerning, as all the things you mentioned are horrific and have a huge impact. There is a certain level of skepticism about ensuring accountability for these actions. But what I wanted to highlight specifically is the issue of nuclear blackmail and the intentional targeting of critical infrastructure. Energy infrastructure targeting is particularly concerning before the upcoming winter season. This has been a consistent Russian tactic aimed at breaking the morale of the Ukrainian people. It’s incredibly difficult to live in cities when the temperature drops below zero and there’s no water or electricity. It makes it hard for people to maintain their morale, keep fighting, working, and surviving such harsh conditions.

This has been the case for the past two winters, and concerns are rising about the upcoming winter. The Ukrainian government and energy companies are aware of this and are preparing accordingly. However, messages from the president and the government indicate that intelligence reports suggest more mass missile strikes on energy facilities are expected this winter. I’ve been here throughout all the winters, and it’s a drastically different situation depending on the season when you’re living in these conditions.

Jacobsen: I returned from Ukraine less than a month ago after an almost month-long trip. This was my second trip. My first trip was in November and December 2023. In my observation, the missile and drone strikes and warnings were fewer in November-December 2023 than during my last trip in 2024. Since the Kursk incursion, there has been an increase in the number of strikes. During two or three days of my time there, the air raid alarms were almost non-stop for 24-hour cycles. It felt noticeably different regarding the alerts on my phone and hearing the air raid sirens in the sky.

Naturally, there were air raid alarms every day in Ukraine. That’s just the reality. However, those two or three days were particularly intense, with the constant air raid alarms going off. Do you think the targeting of civilian infrastructure and the number of missile strikes has increased in the latter part of this year compared to 2023?

Kyrychenko: It’s difficult to say because it’s not the same every month. It depends on the developments at the frontline, especially with the beginning of the counteroffensive in Kursk, which has drawn some of Russia’s military capacities away. However, this year, the strikes have been heavily concentrated on energy facilities. While civilian objects are still being hit—much more frequently than military targets—it appears that Russia is focusing on energy infrastructure. This is essentially the easiest way to cripple the country’s economy and disrupt normal life. But there are, of course, periods where we are fortunate enough to experience fewer strikes.

For example, it was just this Monday when our armed forces reported the first night in 48 days without any drone strikes, which is surprising. So, yes, I wouldn’t be too optimistic. They may be regrouping, preparing for a wider, more intense strike. It’s not a time to be too hopeful, especially when considering the growing alliance with North Korea.

Jacobsen: Are there any legal precedents, either within Ukraine or the international community–where most agree that Russian Federation aggression was wrong, as per UN General Assembly Resolution ES-11/1–which condemned the invasion and the abuse within the international legal mechanisms? For example, could Russia’s partnership with North Korea be leveraged for further condemnation, especially as Russia continues its invasion of Ukraine? 

Kyrychenko: I haven’t seen any specific precedents at this time. Statements from several European bodies, such as the Parliamentary Assembly of the Council of Europe, have been made. However, since this situation develops, we must remain mindful and observe how it unfolds.

One additional point to mention is that besides North Korea and Iran—which has been supplying weapons to Russia—another significant player supporting Russia’s aggression is Belarus. Sometimes, Belarus gets overlooked in the broader picture. Still, given the grave human rights violations occurring there, as well as its regime’s support for Russia, it should be noted.

Jacobsen: Any final thoughts or conclusions based on today’s conversation that should be highlighted?

Kyrychenko: As the situation evolves, many potential changes could come to international law regarding Ukraine and Russia. For example, establishing a specialized tribunal for aggression, which might soon be created within the Council of Europe, could offer a model for holding Russian leadership accountable for their aggression. Additionally, the ICC arrest warrants issued against four Russian officials, including President Putin and other high-ranking generals, were processed relatively quickly compared to how these proceedings usually go. This war could bring about significant changes in international law and the global order, strengthening it and preventing regimes like Russia from launching unprovoked attacks without facing accountability.

One of the unique challenges in documenting war crimes in Ukraine, compared to other conflict zones, is the massive displacement of civilians. Millions of Ukrainians have fled the country since the full-scale invasion began, dispersing across the globe rather than being concentrated in specific refugee camps, as seen in other situations like with the Rohingya. This dispersal makes it significantly harder for investigators and documenters to access witnesses and victims. Within Ukraine, the situation is similarly complex. Internally displaced persons (IDPs) are scattered across rented accommodations, the homes of friends and relatives, or temporary shelters, making them harder to locate and interview systematically. This scattered nature of the population not only complicates documentation efforts but also poses logistical challenges for gathering consistent and reliable testimony.

Another critical but less-discussed category of crimes being committed on Ukrainian soil are environmental war crimes, including ecocide. The scale of environmental destruction in Ukraine has been massive, and there is an increasing effort to frame this destruction within the legal concept of ecocide. Ukraine is actively working to build a strong legal case for ecocide, a relatively new and evolving concept in international law. If successful, this could set a groundbreaking precedent in holding perpetrators accountable for crimes against the environment on the international stage. Achieving recognition of ecocide in Ukraine could have far-reaching implications, not only for international justice but also for addressing the global issue of environmental destruction as a war crime.

Jacobsen: Excellent. Kateryna, thank you very much for your time today. I’ll start working on this transcript for you.

Kyrychenko: Thank you so much for your time and work on this. Take care.

Jacobsen: Goodbye.

Further Internal Resources (Chronological, yyyy/mm/dd):

Humanist

Humanists International, Russian Federation, Ukraine, and the United Nations (2024/01/08)

Personal

The Long Happenstance of Iceland and Copenhagen (2023/12/09)

Violence’s Imaginarium: Informal Follow-Up to ‘War Is Hell’ (2024/07/11)

Romanian

Remus Cernea on Independent War Correspondence in Ukraine (2023/08/25)

Zaporizhzhia Field Interview With Remus Cernea (2024/02/21)

War and Destruction With Remus Cernea (2024/02/22)

Remus Cornea on Ukraine in Early 2024 (2024/04/29)

Remus Cernea on Perpetual War and Perpetual Peace (2024/06/28)

Alex Craiu on Journalism During War (2024/09/24)

Ukrainian

Ms. Oleksandra Romantsova on Ukraine and Putin (2023/09/01)

Oleksandra Romantsova on Prigozhin and Amnesty International (2023/12/03)

Dr. Roman Nekoliak on International Human Rights and Ukraine (2023/12/23)

Sorina Kiev: Being a Restauranteur During Russo-Ukrainian War (2024/01/27)

World Wars, Human Rights & Humanitarian Law w/ Roman Nekoliak (2024/03/07)

Oleksandra Romantsova: Financing Regional Defense in War (2024/03/11)

Russo-Ukrainian War Updates, February to April: O. Romantsova (2024/05/13)

Dr. Kateryna Busol on Dehumanization in Russo-Ukrainian War (2024/06/20)

Oleksandra Romantsova on April to May in Ukraine (2024/06/27)

Oleksandra Romantsova on Political Events and Public Living (2024/09/19)

Book Release

On the Russo-Ukrainian War: August, 2023 to July, 2024 (2024/09/18)

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

A Warming of the Biotech Sector Winter, Chris Frew

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/11/14

Chris Frew is the Founder of BioBuzz Networks, a life sciences talent community and recruitment platform, and the CEO of Workforce Genetics, LLC (WGx), a leading biotech recruitment firm. He has spent the last 20 years supporting companies with recruiting, marketing, and community-building solutions. His background includes founding a national life sciences staffing division and has worked closely alongside state and regional leaders on ecosystem building and workforce development initiatives in life sciences. He is passionate about building stronger connections in the biotech workforce and fostering long-term, sustainable talent pipelines. Frew discusses the “biotech winter,” a downturn in the life sciences industry post-COVID, characterized by reduced investments and layoffs. The sector is showing signs of recovery, particularly in manufacturing and later-stage companies. Challenges remain in job matching and recruitment, emphasizing the need for better communication between job seekers and employers.

Scott Douglas Jacobsen: Today, we are here with Chris Frew of BioBuzz. We will discuss a particularly relevant topic, maybe not necessarily to blue-collar workers but those in high-skilled tech sectors. What is happening with the so-called “biotech winter”?

Chris Frew: Great question, and thank you for having me today. The term “biotech winter” has been used over the past two years. The life sciences and biotech industries have experienced a significant downturn since the post-COVID era. During the pandemic, there was an influx of capital into the industry. Still, the entire sector experienced a severe pullback afterward due to inflation and rising interest rates. As interest rates increased, investors began withdrawing from the sector. Thus, the industry transitioned from rapid growth during the COVID-19 years to a regressive downturn, resulting in over 20,000 layoffs and a significant drop of more than 40% in venture capital investment.

So, winter isn’t coming—it has already arrived for biotech. However, we are starting to see signs of recovery, or as we like to call it, the beginnings of spring. The industry is gradually returning to a more stable state. This raises questions about how the sector might rebound in terms of hiring. Which areas of this market are seeing job growth? And which sectors are not recovering?

Jacobsen: That’s an excellent question. Let me begin by discussing which sectors were most affected by the downturn. Many large pharmaceutical companies implemented layoffs. Some mergers and acquisitions resulted in job cuts, impacting everything from commercial departments to early research and development (R&D). Big pharma companies focused on their lead products and candidates, reducing their R&D efforts for new products. As a result, many scientists and engineers in these companies faced layoffs.

We also saw numerous biotech companies either leave the business or reduce their workforce to a skeleton crew due to a lack of investment. This downturn particularly affected highly educated white-collar workers, including PhD holders. The past two years have been challenging for many new PhD graduates who expected secure employment but needed a clear path to their first job outside academia.

However, as we emerge from this period, some funding is starting to return. Although early-stage R&D remains challenging due to the slow return of early-stage investment, there are signs of improvement.

Frew: We are seeing some developments in manufacturing skills. You mentioned blue-collar and white-collar workers and a highly educated workforce. There is a substantial blue-collar presence in biotech and life sciences. Manufacturing drugs and therapeutics might be considered a “gray collar” area—a blend of blue- and white-collar workforces. But we are starting to see this sector rebound.

We are witnessing job growth in certain areas as the industry recovers. Much of the recent funding has been directed toward later-stage companies, while early-stage companies face challenges. That’s why there may be some uneven progress. Apologies for the lights going off in the office; that’s why you noticed a change.

When considering individuals with PhDs or those involved in the gray-collar workforce, particularly on the manufacturing side, what are venture capitalists and investors looking for when evaluating opportunities in the biotech sector? What makes them more inclined to increase investment in biotech now, when previously they withdrew 40% of their investments?

Jacobsen: Interest rates play a significant role. A large amount of venture capital has been raised over the past 18 months, leaving many investment firms with “dry powder”—capital waiting to be deployed. With high interest rates, investors can earn good returns with lower risk by keeping their capital in funds. However, as rates decline and the market begins to shift, capital is more likely to be invested in higher-risk assets like life sciences.

Investors are most interested in later-stage companies, particularly those with Phase 2 or 3 trials. We’ve seen positive investment flows back into these areas. There’s also a growing focus on AI and big data applications in life sciences, especially drug discovery and clinical trials. These areas have generated considerable interest, and investments are being made there.

There is also continued interest in novel cell and gene therapies, though these are not hotter than they once were. Some of these areas, however, are still attracting significant investment. We’ve also observed a resurgence in traditional biologics, particularly antibody-based therapeutics, as new technologies emerge in that domain. While the investment landscape has yet to rebound completely, we see signs that investors are willing to reallocate their capital into life sciences.

Jacobsen: What would you consider some of the most promising areas of life sciences research where more risk-tolerant investors might be willing to invest moderate to substantial amounts of capital to advance these fields?

Frew: In life sciences, investing moderate amounts of capital is challenging because of the high costs associated with research and development. However, some investors are still willing to take on these risks to push forward innovative research areas.

Frew: Yes, life sciences can be quite capital-intensive. For example, suppose someone is willing to invest $1,000,000 in a seed round. In that case, it’s important to understand that many life science companies require hundreds of millions of dollars to reach the market. So, it’s primarily large investment firms that drive this market forward. However, there is much excitement around certain areas, such as the application of AI in the MedTech space, including predictive tools for diagnostics in healthcare and patient care.

While there are risks, investing in this space can be more appealing because bringing a product to market requires less time. You can demonstrate data and real-world applications more quickly. The MedTech space is witnessing interesting new applications where AI, biotech, and engineering converge to create significant impact, which can happen faster than with, say, a new cell therapy or a biologics-based vaccine that might take ten years or more to reach the market. This area is attracting more investment interest.

Jacobsen: Do you find that companies, larger investors, or individual benefactors are the primary sources of substantial investments, like the hundreds of millions of dollars required in this sector?

Frew: It’s largely investment firms that lead the industry from a funding perspective. One aspect that is particularly important to us is the role of ecosystems. In life sciences and biotech, geography is a key factor. These technologies often emerge from universities or are closely tied to research facilities. Unlike a tech company, which can have developers working remotely from anywhere, life sciences often require a team directly connected to a lab or facility, especially in production. As a result, life science hubs are critical.

For instance, I’m based in Baltimore, Maryland, a life science hub. The DMV region (DC, Maryland, Virginia) ranks as the number three biotech hub in the country. We also do much work in Philadelphia, a leading hub for cell and gene therapy, and North Carolina, which is known for being a top manufacturing and research hub for biotech. What’s interesting is the emergence of regional investors in these areas.

For example, in Baltimore, Blackbird Laboratories and Blackbird Ventures is an investment firm focused on supporting local companies, helping them launch from local universities, and providing the venture funding needed to scale. In North Carolina, a new investor called Cape Fear Bio focuses on supporting companies within the state and building a local ecosystem around them. This approach involves engaging other local investors in seed funding and early-stage capital, allowing them to support growth directly in their region.

In Maryland, we have a group called TEDCO, one of the leading venture firms in the area, playing a vital role in this regional investment model. These regional investors don’t just provide capital—they also bring their networks, resources, and expertise to help companies grow. We see a new and evolving model taking shape in these markets.

Jacobsen: What do you think facilitates recruitment into the life sciences industry?

Frew: Recruitment into the industry is critical, especially considering the highly skilled workforce, including individuals with Ph. Ds.

Frew: They have the appropriate skill set, yet many need a clear pathway to employment. Even if opportunities weren’t evident during their doctoral work, they often struggle to see them on the horizon. This is why awareness is so important, and storytelling plays a crucial role. Storytelling helps ensure that Ph. D.s understand the opportunities that exist in the industry.

That’s a significant issue. Networking and regional engagement between industry and academia to create those experiences are essential. You see much of that happening, and BioBuzz plays a significant role in facilitating these connections in our regional markets. We host events, showcase companies, and offer programming to support biotech companies. But it’s not just about PhDs.

Storytelling and awareness are also critical for underrepresented groups who might enter the more blue-collar areas of biotech as a starting point. Once someone gets their foot in the door in biotech, companies often support further education and career growth. There’s a solid workforce and economic development pathway in life sciences, and awareness is one of the biggest barriers. Many people think of biotech and assume they need a PhD, but that’s untrue.

There are many opportunities for those with a high school diploma or associate’s degree to enter the field, earn a greatsalary, and build a fulfilling career in an impactful industry. Storytelling, targeted programming, and meeting people where they are to share these success stories are crucial for attracting more talent to the industry. At BioBuzz, we work closely with employers to ensure their stories reach the right audiences. We help them engage with potential hires, whether they are targeting PhDs or lab technicians from associate’s programs. BioBuzz excels at showcasing what employers are doing and highlighting available job opportunities in the market.

Jacobsen: I have two questions. First, we see different expectations across generations in the workforce. As we emerge from the “biotech winter,” the technological and scientific landscape is evolving. Additionally, COVID has changed how people approach work in certain ways.

We are witnessing a shift in the workforce’s dynamics in this context. Platforms like Monster, Indeed, and others help connect employers and employees. My questions are: what are the evolving workforce needs in the life sciences? And how can recruitment platforms like Monster and Indeed adapt to this new environment to better match employees with the right employers?

Frew: Great question—thank you for that layered inquiry.

The evolving needs of the life sciences workforce are similar to those in many other markets. In today’s environment, adaptability is crucial. This is a shift from the more traditional roles in life sciences, where someone might spend their time at the bench, conducting research, pipetting, and running gels. In the past, things moved slower than they do now.

Frew: There is more collaboration with external vendors and partners than ever before. Even at the scientific level, demonstrating flexibility and adaptability is a critical skill, especially in the industry. This is similar to the IT field or many other industries these days. We live in a world where technology and trends evolve rapidly, so adaptability is essential.

Another trend is the rise of shorter-term gigs, freelance work, and fractional life-science roles. Companies have learned, especially post-pandemic, that some roles don’t require full-time staff. For instance, as a biotech company, I might hire fractional consultants or a part-time executive until I secure the larger funding needed to expand and bring on full-time employees if I want to manage risks during growth. This trend is evident in startups and midsize and larger companies, where the roles of consultants and freelancers are becoming increasingly prominent. Historically, this was less common in life sciences, but it’s a growing trend.

That’s also why BioBuzz Networks has launched—and is in the process of expanding—its online community and talent marketplace. We’re building an AI-powered talent marketplace integrated into the community platform we’ve developed and refined over the past 15 years. This new marketplace aims to connect our community members with employers seeking freelancers and professionals for fractional roles. Unlike platforms like Monster or traditional job boards, which are very transactional, life sciences require a different approach.

Life sciences is not a transactional field; it takes time to bring products to market. At BioBuzz, our focus on community building and storytelling, layered on top of a talent marketplace, offers the best outcomes for candidates. It’s also beneficial for employers who want to ensure they are making the right hire—someone who fits their specific needs and company culture well.

Jacobsen: What are the main complaints from employers? And what are the main complaints from employees?

Jacobsen: And what about the reverse, more positive side of that question? You mentioned the main complaints—what are they?

Frew: Correct, yes. The main complaints from employees—or let’s call them job seekers—are mostly about a lack of responsiveness, especially in life sciences. A microbiologist at one company might not be a fit for a similar role at another company because many nuances are involved. It often depends on the type of technology the company is working with and various other factors.

Often, highly qualified candidates who have the potential to perform well may only get an interview if they come from a biologics company rather than a small molecule company. These nuances can prevent capable candidates from conversing about a role, leaving them feeling screened out before the process begins.

On the flip side, employers’ biggest complaint is that when they post a job on LinkedIn or Indeed, they receive hundreds of applications from people who need to be qualified. You can see the disconnect here—candidates think they are qualified, while employers think they are not. Even with screening questions, employers often mention that they are overwhelmed with unqualified applicants who seem to be applying to fulfill a requirement or check a box.

There is a clear gap between job seekers’ and employers’ experiences, and it’s a challenge to address. We are actively working on this area. We have some interesting ideas on solving this issue—ways to communicate a candidate’s value proposition better and ensure potential applicants understand job descriptions more clearly. You’ll see more from us on this in the coming year.

These complaints clearly illustrate a disconnect in the process.

Jacobsen: Chris, thank you very much for your time today. I appreciate it.

Frew: Thank you. I appreciate the conversation as well.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Top American Coffee Cities With Chip Lupo

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/11/13

Chip Lupo is an experienced personal finance writer currently contributing to WalletHub. With a background in journalism from Elon University, he has worked across various sectors, including finance, sports, politics, and religion. Chip has expertise in SEO best practices, content creation, and editing, combined with proficiency in Microsoft and Adobe applications. His career spans over two decades, during which he has held roles as a compliance analyst, wire editor, and night city editor. Chip’s passion for media and communications drives his commitment to high-quality content. Portland, Oregon, ranks as the top coffee city due to its vibrant local scene, affordability, and high-quality shops per capita. Fremont, California, leads in coffee spending, reflecting a national trend toward daily coffee consumption and investment in quality. Original report here.

Scott Douglas Jacobsen: What factors contribute to Portland, Oregon, being ranked as the top coffee city?

Chip Lupo: Portland, Oregon, earned the top ranking as a coffee city because of its robust local coffee scene that combines quality, accessibility, and unique coffee-related resources. Portland also has an impressive number of highly-rated, affordable coffee shops per capita, which makes it a popular choice for coffee lovers who appreciate quality without a high price tag. Additionally, the city boasts the top ranking for coffee and tea manufacturers per capita, thanks to its strong local production scene. Coffee enthusiasts in Portland enjoy a diverse selection of coffee experiences supported by a well-established community of coffeehouses and events that celebrate the coffee culture.

Jacobsen: How does Fremont, California’s highest average annual spending on coffee per household, reflect broader consumer behaviour?

Lupo: Fremont, California’s top-ranking average annual spending on coffee per household mirrors a broader trend in consumer behaviour: the role of coffee as a cultural staple and daily necessity for many Americans. With 67% of Americans drinking coffee daily and coffee prices continuing to rise, Fremont’s high expenditure reflects both the enduring popularity of coffee and the willingness of residents to invest in quality, convenience, and variety in their caffeine consumption. Fremont’s coffee culture also aligns with the national shift toward frequent coffee shop visits and the purchase of home coffee-making equipment.

Jacobsen: What is the reason for the significant difference in the number of coffee and tea manufacturers between Portland, Oregon, and Tulsa, Oklahoma?

Lupo: Portland, Oregon, and Tulsa, Oklahoma, have a notable disparity in coffee and tea manufacturers, largely because of each city’s unique culture and local demand for coffee. Portland’s deep-rooted coffee culture places it at the top of WalletHub’s coffee cities, with high rankings in affordable, top-rated coffee shops per capita and popular coffee-centric events, which contributes to its thriving local coffee manufacturing industry. In contrast, Tulsa, which ranks 62nd overall, has less demand and infrastructure geared toward coffee and, as a result, fewer manufacturers.

Jacobsen: What practical tips can coffee enthusiasts follow to enjoy their daily cup within budget?

Lupo: Coffee lovers seeking a budget-friendly way to enjoy their beverages should consider brewing at home. Currently, about 30% of households already own coffee makers. Additionally, investing in a quality machine can save a substantial amount of money over time compared to frequent coffee shop visits. Start with regular coffee brands at grocery stores, and as your skills improve, you may then explore gourmet brands to elevate your coffee home-brewing experience.

Additionally, cities such as Austin and San Antonio offer affordable coffee packs for home brewing, with prices lower than coastal cities like San Francisco. If you prefer the café atmosphere, focus on affordable spots rated 4.5 stars or higher, especially in coffee-centric cities like Portland or Seattle, which boast several budget-friendly options.

Jacobsen: What are the potential challenges and opportunities for entrepreneurs aiming to open a coffee business?

Lupo: Entrepreneurs exploring the coffee business must navigate an evolving landscape filled with both challenges and exciting opportunities. On the one hand, fierce competition from established brands and trends can make it difficult to stand out, while the high cost of quality equipment and location can strain budgets. Furthermore, deciding where to invest time and resources can be challenging amidst a rapidly changing industry, as the buzz around the latest products and flavours may not always lead to lasting customer interest.

However, the industry’s robust demand and the growing focus on unique coffee experiences provide solid opportunities. Home-brewing trends and DIY roasting communities are expanding, which may allow entrepreneurs to tap into niche markets.

Jacobsen: What are the main coffee and tea marketing and industry trends anticipated for 2024?

Lupo: Several interesting trends are expected to shape the coffee and tea industry in 2024, including a strong focus on personalization, with many brands marketing unique flavours to attract Gen Z consumers. Sustainability is also a key theme, as companies are starting to prioritize transparency and ethical sourcing. Additionally, the use of digital technology and automation is set to increase, which helps cafes maintain consistency while allowing baristas to focus more on their craft. Finally, small-batch retail options for hobbyist roasters may be on the rise as more people brew coffee at home.

Jacobsen: What is the projected future of the U.S. retail coffee market?

Lupo: The U.S. retail coffee market is expected to evolve significantly, with increased emphasis on innovative flavors and sustainable practices, while also embracing technology to enhance the customer experience.

Jacobsen: How might emerging consumer experiences and technological advancements influence the industry?

Lupo: Emerging consumer experiences, such as personalized coffee offerings and immersive tasting events, combined with technological advancements such as mobile ordering and AI-driven recommendations, are likely to reshape the coffee industry. These trends will enhance customer engagement, streamline operations, and create unique brand experiences, which will ultimately drive growth and increase loyalty in a highly competitive market.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Thomas G. Plante, Ph.D., ABPP, on Intimacy and Narcissism

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/11/12

Thomas G. Plante, Ph.D., ABPPis the Augustin Cardinal Bea, S.J. University Professor, professor of psychology, and by courtesy, religious studies and the Jesuit School of Theology at Santa Clara University and directs the Applied Spirituality Institute. He is a scholar in residence of the Markkula Center for Applied Ethics, the largest applied ethics center in the world. Additionally, he is an emeritus adjunct clinical professor of psychiatry and behavioural sciences at Stanford University School of Medicine. He currently serves as editor of the APA journal, Spirituality in Clinical Practice. He is an APA fellow (in Divisions 12, 36, 38, 46, and 47) and served on APA’s Council of Representatives (2016-21). He has published 29 books, including Living Ethically in an Unethical World (2024), Spiritually Informed Therapy (2024), Sexual Abuse in the Catholic Church: A Decade of Crisis, 2002-2012 (2011), and Contemporary Clinical Psychology, Fourth Edition (2022). He has published over 250 journal articles and book chapters and writes and maintains a private clinical practice as a licensed psychologist in Menlo Park, CA. He has been frequently featured in most major national and international media outlets. Time Magazine featured him in 2005 and referred to him in a 2002 cover story about clerical abuse as one of “three leading American Catholics.” He served as vice-chair of the National Review Board for the Protection of Children and Youth for the U.S. Conference of Catholic Bishops and other child protection Church review boards. He received an undergraduate degree in psychology from Brown University, an M.A. and PhD in clinical psychology from the University of Kansas, and completed his clinical internship and postdoctoral fellowship in clinical and health psychology at Yale University.

Plante discusses narcissism in American culture, its impact on relationships, and how online environments exacerbate self-presentation issues. They explored different narcissistic types, the erosion of community values, and coping strategies for narcissism, emphasizing early intervention and fostering healthy environments for children.

Scott Douglas Jacobsen: Today, we are here with Thomas Plante. Do you pronounce the “e” at the end, or is it just flat?

Professor Thomas Plante: Just “Plant.” 

Jacobsen: Well, today we’re here with Thomas Plante, apology, to discuss narcissism and relationships, along with some recent technological developments that have transformed how people relate to even the most intimate aspects of life. When you look at the landscape of narcissism and intimacy, who do you see as the first social victims of narcissism, and what elements of intimacy tend to get knocked down a bit?

Plante: The challenge is that our culture, at least in America—I can’t speak for other cultures, but certainly in America—focuses more and more on the theme, “It’s all about me.” What’s in my best interest? What pleases me? What do I want? Even with dating and dating apps, people have their checklists—this is what I want—almost like a checklist for qualities you’d want in a car, a house, or food at a restaurant.

The problem is that when we nurture a narcissistic culture, it creates problems for intimacy and the give-and-take in a quality, long-term, satisfying relationship. If it’s all about me, then it’s not about us, and that causes significant problems. So, I think the major dilemma is that as we continue to nurture and support narcissistic qualities in our culture, including how we raise children, we reduce the ability to negotiate the give-and-take necessary for a fulfilling, intimate, long-term relationship.

Scott Douglas Jacobsen: To be subtle here in terms of clarification on “give-and-take, you don’t mean scorekeeping but simply the regular reciprocity found in a healthy union, correct?

Thomas Plante: Yes.

Jacobsen: The same principle applies to friendships, business relationships, or any healthy orientation of any social dynamic.

Plante: It should. We always have to remind ourselves. The world doesn’t revolve around us. We might like it too. It just doesn’t. The more that we are in touch with each other, the more we are here in the community. Now, some cultures do this much better than others. For example, a few weeks ago, I was in Japan. Talking to people there, they shared that nobody wants to stand out and be unique; everyone wants to fit in. Watching crowds coming out of the Tokyo subway, dressed the same, heading to work—it’s very different from America, where narcissistic culture is on steroids. It’s about give-and-take and being mindful and attentive to others’ needs, which becomes harder and harder for people.

Jacobsen: Does the online space affect this too? Things like alternate personas, pseudonyms, anonymity, in terms of the things people are willing to say, ask at one another, if not to one another. 

Plante: People do remarkable things from the safety of their computers without having to actually confront people in a personal way. People can be incredibly nasty. People can present themselves in a certain way that is absolutely not based on reality. They can do that all from the comfort of their own computer, wherever they’re located. That’s a huge problem. The other problem with social media is the fact that we’re always engaging in these social comparisons. So there’s a lot of research about upward and downward social comparisons, and people can present themselves as everybody is just great and wonderful and having a fabulous time. That makes people feel bad, and because of these upward comparisons. So, they’re more likely to then want to compensate for that by trying to pump up their own self-presentation. Then you get into an arms race about who’s more fabulous and wonderful and brilliant and whatever. This makes everything worse. 

Jacobsen: I haven’t actually thought about this one. Are there areas of narcissism in American culture that are more presenting of a super duper self than others? So, I’m not just generic; I’m better than everyone and everything, and in every quality, I have more specific aspects, smarts, and looks–I don’t know. 

Plante: First off, we have to understand that there are different kinds of narcissism out there. There are different flavours. Some people are more benign narcissists who want all the attention. They like attention. They like to think of themselves in a favourable way and present themselves in a favourable way, but they’re not trying to hurt anybody. They’re not trying to push anybody down. Those are more benign narcissists. Then we have these what we might call phallic narcissists who are like they need to not only feel great but need to push other people down, insult, bully, and try to make other people feel bad.

Then we have what we call the malignant narcissist, for example, which tends to be the most dangerous, which some people would say that some American politicians suffer from–where they have this combination of narcissism, paranoia, and antisocial personality, which means that not only does the world revolve around them; they think that everybody’s out to get them. They’re willing to lie and cheat and steal. It doesn’t matter because the ends justify the means. There’s no empathy for anybody else. Those are the most dangerous kind.

So, there are a lot of different flavours of narcissism comes in different flavours. There may be what we call comorbidity with that narcissism. In other words, other kinds of psychiatric problems are associated with this person or whatever other than just narcissism. So, we have to be kind of thoughtful about that. We have to kinda be mindful that the thing is, is that and it’s hard for people. We have to put ourselves in other people’s shoes. That’s really hard for a lot of people to do. 

Jacobsen:” Let’s take a direct question in inverse order, just for fun. If you were to take the common characteristics of a healthy person, psychology, psychological structure, and relationship, and then you were to look at an unhealthy person, in terms of what we’re talking about with regards to narcissism. What are the factors that are most key to identifying healthy versus unhealthy? So, looking at narcissism but trying to emphasize the more constructive, positive, healthy versions of people.

Plante: A certain degree of narcissism, self-interest or whatever, is important for survival. For example, I teach ethics. I’ve been teaching ethics for 35 years at Stanford and 30 years at Santa Clara University. When we ask students over three and a half decades to talk about how they decide to solve problems and ethical challenges, egoism, which is basically a kind of narcissism, is always part of the equation. They’re always gonna consider the egoism or the narcissistic view about “what’s in my best interest?”.

And that in and of itself isn’t necessarily so bad. Some ethicists will say that egoism can actually be a good thing. It can be for a variety of reasons. But can we temper that within with other principles that can operate, like the common good, like putting yourself in other people’s shoes, cooperation and collaboration and so forth? So, a little bit of narcissism isn’t necessarily so bad.

It’s just that when it sucks all the air out of the room. That’s when it’s particularly problematic. So I think there are a couple of ways of thinking about this. So, for example, if we can see our other people, I know it’s hard for people as family, brothers and sisters or something like that. If we could see the sacred in them, if we can see the importance in them, something like that, then we’re more likely to treat people well. Now, some people are able to do this, and we have to be thoughtful about this.

They can say, “Well, look. I benefit when I treat other people well, because then I have a good reputation. People like me. People cooperate with me.” Lots of times people can come to appreciate that they get a lot out of treating other people well and respectfully and all of that.

So, in some respects, sometimes we might call that altruism that is in the service of narcissism. It can, so somebody might say, “Hey, look, I’m treating people very well, and people love me, and they think the world of me, and that makes me feel good.” Maybe that’s not so bad. 

Jacobsen: What would you consider, in essence, a healthy countercultural relationship? 

Plante: That’s hard. Are we talking about it? It depends, at least. 

Jacobsen: That’s a good point. It was a pretty general question. I’ll rephrase. What would you do if we had a rising measurement of either self-perception or objectively identified narcissism? This changes the culture more towards unhealthy relationships. People think more about me rather than we, et cetera. So what would you characterize, given that the current culture is like that, as a counterculture relationship? What would you consider a healthy one, where people are treating each other decently, benevolently, with a give-and-take/with reciprocity, thinking of the general commons and their own ‘commons of 2’–as I call it–and so on?

Plante: Yes. I think it can be very refreshing, very refreshing when you do bump into people like that, communities like that, where they’re sort of being very gracious to one another, taking care of each other, have other people’s best interests in mind and stuff like that. So I think what helps with that is if you can have smaller communities that seem to nurture and support that. Now, so as an example, people may have found that in their religious communities over the years, their religious-spiritual communities.

They may have found people with a like mind. People have shared values or something like that. They may have found intimate relationships outside of those communities and matchmaking situations in these communities, and that wasn’t necessarily a bad thing. The other thing is that people used to not move around so much. Now, people move around all the time, across the country, the world, and so forth, so they don’t kind of hang around people that they grew up with.

And you’re just very much a part of the community. It doesn’t have to be religious; it could be set completely secular, but you’re part of a community where people know each other again, and they take care of each other and things like that. We seem to have lost that because people first move around a lot. Secondly, more and more people are not affiliated with any kind of spiritual or religious kinda community that keeps them together and takes care of one another and all of that. So there are so many now kinda lone rangers, if you wanna call it that, lone rangers. So where do they go to find community?

Maybe their yoga class. Where do they go? And so I think it’s really hard. When you don’t have that community, then you don’t not only do you not have certain values and things like that that are being reinforced and so forth. You don’t have people kind of watching out for you. You don’t have people who are vetting for you, so when people are dating, for example, through anonymous apps and stuff like that.

There’s really no vetting process there. Whereas if you’re part of a community, people know each other, they know the scoop, they can fill each other in on who’s behaving and who’s not behaving, who’s been naughty, who’s been nice, or something like that. So we’ve lost that. It’s unfortunate, but I think we need to somehow find a way for contemporary society to try to get that back. 

Jacobsen: We have a rising secular community or, better yet, a demographic rise.

Secular communities: What about people who are trying to do that in a small way, with things like Sunday assemblies, ethical and cultural movements, and humanist communities and societies? Do those do you meet the same sustainability standards? 

Plante: I don’t think they do, to be honest.

I understand that those attempts, those attempts, that they’ve tried to do that kind of thing, but I tend to think that most of those things have kind of fizzled out. They’re not that sustainable. That also seems to be true for these spiritual-religious communities that tend to have very little dogma, very little tradition, or something like that. For example, the Unitarians tend not to have that many churchgoers; you could say that they are long-term sustainable. Now, it’s kind of a tough one because a lot of the religious and spiritual communities have been suffering with fewer and fewer attendees. Certainly, the pandemic really put the kibosh on a lot of that.

It was already declining. It really declined quite, quite significantly. In fact, Gallup has done polling for many, many years in this regard. If you ask people, have you been to some kind of a religious, spiritual service in the past seven days? People historically, about 40% of the American population said yes. Then that went down to 30%, but that’s based on self-report.

And if you actually look at the people who actually show up, that 30% turns into 15%. So it keeps kind of going down. The spiritual and religious communities may have their issues, but they’ve got a long-standing tradition and so forth that have sustained these communities over decades, centuries, and even millennia. Some of these newer communities. I don’t think they’ve been very sustainable. So, I think we have to find some way to create or nurture more contemporary communities that, maybe, have some of the benefits of some of these ancient traditions but are modernized in a certain way.

In fact, I just published an article recently in one of the professional journals about how you have to change or die and that some of these communities. Unless, they’re willing to look at themselves and make some changes, may just die on the vine. For example, there’s an article in this week’s New Yorker Magazine that talks about shakers. There’s only apparently, there’s only 2 shakers left: 2. Or just the New Yorker article.

It’s a tradition, that that is certainly dying. That can that can happen to many other traditions too. They’re not careful. 

Jacobsen: Then we have the elephants in the digital room. What has online pornography done through dating dating and mating?

Plante: Yes, that’s a very good question. There’s some good research about that; I’ve got patients in my private practice over the years who have had some troubles with that.

The pornography thing is a problem for a couple of reasons. First off, young people and kids that’s how they’re learning about sex and some relationships and sexuality through online pornography. In fact, the New York Times actually, the New York Times Magazine had a big feature article. I don’t know. Maybe it was a year or two ago on this very issue.

Basically, this makes the argument that this is how people are learning about sex through pornography. That’s not a very good way to learn about sex and relationships. Then, people who are engaging in online or other kinds of pornography can have an addictive element where they need more and more excitement in order to meet their satisfaction needs. So things can get a little bit out of hand there. Then, when they try to maintain or start a regular relationship, they can find it boring compared to what they’ve seen online.

So, I do worry about online pornography for a wide variety of reasons. I’ve had a number of patients in my practice who have really struggled with it, where it had been quite damaging for their attempts at finding satisfactory, normal kind of regular relationships. Some of these folks have gotten themselves in trouble. They’ve had it on their work computer. They have had child pornography pop up. 

Jacobsen: Oh my gosh.

Plante: Which is illegal, of course. So, once you start walking down that road, I don’t think it generally ends very well. 

Jacobsen: If you were to characterize the ethic of a narcissistic person or culture, in fact, individual and collective, what would be that ethic? 

Plante: The ethic. The ethic is like, “It’s all about me.” It’s just the rallying cry if you will. It’s all about me. There was once a wonderful I. It reminds me of a line from a movie a number of years ago with Bette Midler. When she plays this role, she’s very narcissistic. She’s talking about herself, talking about herself. Then she finally pauses and says, “Oh, enough about me. What do you think about me?”

Jacobsen: [Laughing]. 

Plante: And it was kind of funny because there’s so much truth to that. You think about it.

You probably know people in your life. I certainly know plenty of people in my life who are more than happy to talk about themselves, and they’re whatever, but they never ever ask you a question about yourself. It just doesn’t happen. So, unless you bring something up, they will not ask. And if you do bring something up, then, about yourself or you start to tell a story or whatever, their eyes glass over, or they start looking around or something like that. And that’s part of our culture. So, I think the rallying cry is all about me. It really isn’t if that can only be damaging to satisfactory relationships. 

Jacobsen: How has Professor Jean Twenge’s research played into this? I am aware of a number of people who reference her work. 

Plante: I know I know of her work. It’s down in San Diego. She does great work, has a lot of good quality publications, gets a lot of press, and so forth. So, I think, yes, people do pay attention to her work. It does underscore, particularly young people’s, way of being today. Because she does focus primarily on young people, I think she does great work and research, and you certainly hear a lot about it.

Jacobsen: How does the self-absorption of a narcissist differ from a person who tends to find more meaning, value, value, and sustainability of self-concept from being alone more than from being in a community? So they like people. They have nothing wrong with people. They have no social deficits. They’re just more introverted in terms of their spacing.

Plante: Yes, that’s fine. It’s fine because, certainly, America, at least American culture, kind of pulls for extroversion. It’skind of funny because I do a lot of psychological evaluations for people who want to become clerics. They wanna become priests, nuns, or deacons in the Roman Catholic, Episcopalian, or Orthodox churches.

I do a lot of, well over 1,000 of, these. So, we complete the psychological evaluation and testing. A lot of people will say that they experience themselves as introverted. But when you look at the testing, they’re not. They don’t come out introverted compared to national norms. I have experienced an awful lot with people who, because our culture really pulls for extroversion, think they’re very introverted, but they’re just like everybody else.

It’s just that extroverts get so much attention and are reinforced in our culture. So there’s nothing wrong with those who tend to be more introverted and interested in more alone time than others. They get to recharge their batteries by being by themselves as opposed to being with other people. There is that well-known author, Susan Cain, who wrote a very popularbook called Quiet, which talks about life as a narcissist. I think it got an awful lot of press, and a lot of introverts kind ofcame out of the woodwork after that book was published.

But no, there’s nothing. Folks who are introverted are not necessarily narcissistic. They just need that kind of alone time to kind of recharge their batteries and feel more comfortable. That’s perfectly fine. Hopefully, they can find pathways in relationships, careers, and so forth that are suitable for their personality type.

Jacobsen: What have you seen in your practice as the most extreme cases of narcissism in terms of just interpersonal dealings? What comes to mind? What stories can you tell without any identifying material that you could talk about publicly? 

Plante: Yes, you certainly have to be thoughtful about confidentiality and all of that. You have to be careful not to disclose too much when you’re in this business. But, no, I’ve certainly had patients who are narcissistic on steroids. They’ve said some pretty amazing things. I can remember one couple I was seeing; they were engaged, but they were not yet married. They were having some conflict. He said right in front of her that he thinks about cars and that his fiancee is like a Volvo, very reliable and very stable.

But he’s the kind of guy that needs a Porsche now and then. He was trying to say that she was; she’s a great wife in terms of keeping things stable, but he needs some more excitement. Monogamy may be hard for him, so that was pretty remarkable. Another patient was gonna boycott her son’s wedding.

Jacobsen: [Laughing]. 

Plante: She didn’t like who he was going to get married to. When you kind of unpack why she was so upset with the person her son was gonna marry, basically, she said, when you kind of really get to it, “Because she’s not just like me. She’s not just like me.”

Jacobsen: Horrifying. 

Plante: Her son should marry somebody just like me.

Jacobsen: So, she was gonna boycott the wedding. Luckily, she ultimately did not boycott the wedding with a littleencouragement on my part. But there’s another guy. He got himself in trouble. He caused a scene. He was a college student who caused a kind of scene where he ended up throwing those big water coolers that are pretty big.

He was having a conflict with a secretary or admin in an office building or something. He was a customer. He got upset, so he ended up pulling one of those things out and throwing it at her. 

Jacobsen: Oh my.

Plante: When I asked, he said, “Well, she deserved it. She wasn’t giving me what I wanted.” 

And, you’re like, “Okay. All right. We have a lot of work to do here.” So, here I live in Silicon Valley. I live and work in Silicon Valley in Northern California. You’ve got it: a lot of these very successful tech. Executives, and so forth, are notorious for their narcissistic tendencies. And they can really create a lot of damage among those who either live with or work closely with them. So here, certainly in Silicon Valley, narcissism is very much reinforced, especially when people are so successful. They’re billionaires or close to it, and they feel like everything they do and say is a gift from God.

Jacobsen: Being mindful of time here. When you have people who come to you, one or both partners are narcissistic; in terms of treatment modalities, how much can you attenuate overall narcissism? Also, the subcomponents of what we call narcissism in a clinical setting, a therapeutic setting, can be diminished or even eliminated–differing opinions. 

Plante: Yes, because people, as they develop and get a little older and whatnot, just become who they are for the most part; people don’t change their personality very much once it’s kind of solidified. So if someone comes to me and they’re in their twenties, thirties, forties, as opposed to being little kids or something, basically, your goal is to try to help them develop the strategies, the coping skills, and so forth, that can help them cope and manage with who they are as opposed to radical change who they are.

That’s typically the goal. So when when so it’s trying to help them develop skills, strategies, feedback mechanisms, and so forth, that can help put the brakes on some of the impulses that they have to act in a narcissistic grandiose way. So, again, you’re not really trying to cure them. You’re trying to help them cope. Some things, in the psychiatric psychological world, you can kind of fix and some things you can’t.

Really, it’s about coping. Certainly when it comes to personality styles or personality disorders or anything like that, it’s really more about coping than curing. 

Jacobsen: It’s unfortunate. But if the evidence goes there, then we follow up. 

Plante: Right. Right. I think early intervention is always helpful because you see this stuff starting to unfold early in the game. Usually, people don’t wake up at age 40, and all of a sudden, they become narcissists. Usually, you can kind of see this coming. So, it’s helpful if you can try to engage in early intervention. Also, as I say, it takes a village here. When you think about it, it’s not just psychotherapy or anything like that that can that can help. It takes a lot of different things. So when I think of my own son, my own son is 28 years old.

I think he’s a great guy. I think he’s a wonderful guy. You think about, “Okay, how he became who he is? Well, certainly, part of it is genetics. Part of it is parenting, and part of it is the village that surrounds him. He was very active in Boy Scouts, and he was very active in music. He was very active in track and cross country. In some respects, you kind of shape people not only through culture and parenting but also the kind of community that surrounds them. I think we all have to be very thoughtful about that, if we’re parents or whatever, and be very mindful of what kind of communities we can surround our children with so that they can be good human beings.

So, for example, as I mentioned, my son was really into Boy Scouts. I was not a kid myself. Even to this very day, including a few hours ago, whenever I text him, I always text him an eagle emoji to remind him that he’s an Eagle Scout and should behave as such. I’ve been doing this ever since he went off to college. Literally, every time I text him, I alwaystext him an eagle as a little reminder that this is who you are. Embrace, embrace that. This is just a friendly reminder.

Jacobsen: Thomas, thank you very much for your time. I appreciate it. 

Plante: Sure. I’m always happy to help.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Dr. Nasser and Baran Yousefi: The Peace School

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/11/11

The Peace School is new in Canada, founded and accredited by the Ontario Ministry of Education in 2023. Currently, the school has five children with a capacity for 120 and is well-financed and supported by the parents whose children attend. The school’s pedagogy has attracted the attention and support of UNICEF, UNESCO, and UNHCR, which strongly encouraged Dr. Nasser Yousefi, the Principal of The Peace School, to share his pedagogy and learning environment with other countries. Canada was Dr. Yousefi’s first choice for the next Peace School. Dr. Yousefi began his career as a child psychologist, studying in Sweden and earning a Master’s in Education in Childhood Growth and Development. In his exploration of the best pedagogy and learning environment for children, Dr. Yousefi completed a PhD in Educational Approaches at Madonna University in Italy and a PhD in Educational Psychology at Northwest University in the USA. This training combined humanistic and cognitive approaches to education. For many years, Dr. Yousefi was an educational consultant for UNICEF. He has conducted educational and research activities for various groups of children, including immigrant children, minorities, street children, and children with special needs. Dr. Yousefi was the Principal of the Peace (Participatory) School in Tehran, Iran, from 2005 to 2023, graduating 500 students from kindergarten to high school, with graduates accepted at universities in Europe, America, and Canada. Dr. Yousefi is passionate about creating the best future for children and is dedicated to creating safe and nurturing learning environments based on holistic principles. 

Nasser discusses the humanistic educational model, emphasizing its difference from mainstream education. Humanistic schools focus on student empowerment, freedom of choice, and collaboration rather than passive learning and competition. They integrate societal events, personal experiences, and cultural backgrounds into the curriculum to foster well-rounded development. While often criticized for isolating students, The Peace School promotes active engagement with the community, offering field trips and diverse perspectives to encourage critical thinking and personal growth.

Scott Douglas Jacobsen: How do you get funding for these educational efforts in the Islamic Republic of Iran? 

Dr. Nasser Yousefi and Baran Yousefi: So, all are provided by the tuition. We didn’t have any extra funding or financial support. The school was supervised by an NGO in Iran. The school was a project of this NGO. The NGO provided all the educational programming and everything else. Nothing came from outside the school; it was all within the NGO and the school system.

Sometimes, we held events to provide fun activities, like concerts or art exhibitions, and all the funds gathered from these events were used exclusively for the school. Most of the support and help we received came from volunteers. Many of our operations, educational programs, research, and even teacher training were handled by volunteers. We needed to pay only for basic things, like the rent for the building and our full-time teachers.

Everything we paid for was solely for the students. Aside from the building and salaries, everything else was handled by volunteers. Research, planning, and everything else were done voluntarily. The parents whose children were enrolled in the school also helped. We wanted the parents to be part of the whole system and to participate. When they helped and supported the school, it became important to them. Sometimes, we would ask if they had a party room in their building for events or meetings, if they could help with transportation or field trips, or volunteered for library operations. Anything that could reduce our expenses. The whole project was so interesting to them that they wanted to be involved.

They were so excited about the whole project and the school concept that they didn’t wait for us to ask for help; they did it themselves. One of the school’s principles was that we believed the whole community was our school. We could use community resources as learning opportunities for our students rather than building or creating new opportunities. We always used available resources provided by families, whether they worked in a company, factory, vet clinic, or lab.

Those opportunities were the best for our students to learn something new. It also decreased our expenses and created more learning opportunities. It helped us create a culture of utilizing available community resources for children. Instead of building something ourselves, we used what we already had. This model could be used in any city, not just the capital or larger cities. It could work in any city based on available resources and people. Looking at it broadly, there are many opportunities for schools to use for their students. It doesn’t mean we must create them; they are already available.

This approach also allowed us to have multiple field trips and use community resources. All the libraries in the city were our schools. All the museums were our school. Every company, factory, and store became part of our learning environment. We viewed the entire city as a learning opportunity. It meant that everyone in society was a teacher for us. The museum guide, or guides, yes. They would have been the best teachers, especially for the Museum of History. Or people who worked at the laboratory.

They were the best teachers for biology. We were open to other people becoming our teachers. We were fearless of letting more people join our team and welcomed them as much as possible. Everyone in Tehran, where we were based, was very welcoming to our students and the school. We wanted to hear from them because we respected their talents, abilities, and everything. We wanted them to be the experts in some situations, and they did everything they could for us. That’s why we never encountered any closed doors from the people.

We did face situations where the government closed doors for us, but people were very open and welcoming.

Jacobsen: A few things come to mind. This will be the shortest of the three I have in mind. When people own a school or the educational system and participate that way, did they adopt a motto or slogan within the school?

Yousefi: Yes, the founders had a motto. The school slogan was “Make the world a better place.” The teachers never expected anything specific from the students but always asked them to improve the world for themselves and others, regardless of their jobs or careers.

Yes, it doesn’t matter what job or career you follow; you can improve the world. You are not allowed to hurt anyone or make someone else suffer. You need to love others and show empathy and compassion. We tried to teach love and empathy. As teachers and adults, we don’t have much to teach students, but we can spread love to them.

Regarding the concerts and other fundraising efforts, we raised funds to reduce operating costs and lower parents’ fees. These concerts were private and not publicly announced. Generally, anyone is allowed to hold a concert, but for larger public events, they need a permit from the government. For us, it was different. Women, for example, are not allowed to perform publicly. Our fundraising concerts were all private and spread by word of mouth.

This touches on the third question, which might require a longer response. We did face some pressure and pushback from the government. The main issue was that they didn’t recognize us as a school. This meant we couldn’t give any diplomas or certificates to our students. So that was one of the issues, yes. The government wants every school to follow its curriculum and textbooks, and the same textbooks are used across the country. It doesn’t matter where the school is; every student has to read the same textbook.

That was one of the main issues and pushbacks. One of our biggest challenges was that the government only believed in one system and approach. They didn’t even allow an alternative approach to be considered. However, we wanted to continue promoting different and multiple approaches and methods worldwide, and we believed we had to at least look at them. We wanted to promote and support diversity rather than singularity, but the government needed help.

They wanted their system and approach to be seen and recognized. It doesn’t matter where you live in Iran, whether in the north, south, east, or west; everyone has to read the same textbook. It doesn’t consider their cultural, religious, or political backgrounds. Everyone has to read the same textbook and take the same exams. However, we must consider the child’s cultural background, history, language, stories, and even religion in their educational program. Iran has a diversity of religions and languages, and we can’t ignore this diversity. You can speak up to one language when there are various languages. In the humanistic approach, we must consider this diversity and these differences. We wanted to do this, and we tried to do it. Of course, we still try to do it, but the government doesn’t support it.

Jacobsen: So, no political violence was enacted against any of you, the students, the teachers, or the families. Is that correct?

Yousefi: Violence in the sense that we might usually imagine? No, because we were conducting a research project. The development of this alternative method over twenty years was a massive research project. We always told government organizations that we were implementing a research project to expand educational diversity. We always spoke as a group of specialists. However, I believe that the fact we were never officially recognized and our students were unable to receive an official diploma is itself a form of violence.

Jacobsen: When you’re in a highly religiously controlled society, and everyone, regardless of background, has to take these examinations and follow the educational curriculum, what is in it? What do people have to learn? Is it anything connected to the real world? Which parts are useful, and which are nonsense that train people to be effective citizens in a theocracy?

Yousefi: The focus of the schools is, after all, the promotion and expansion of religious thought, specifically introducing students to Islamic teachings. However, Iran is a country rich in diverse religions, where followers of different faiths have lived together in peace for centuries. When the official education system ignores this diversity and doesn’t provide opportunities for dialogue among followers of various religions, ethnicities, or minorities, diversity and plurality are ultimately lost. Of course, followers of religions like Christianity, Judaism, Zoroastrianism, and others had their own schools that only enrolled students of their faith. However, there was no interaction between students of different religions within the official education system. 

Jacobsen: As part of the curriculum, are kids taught things that aren’t useful, like prayer and other religious practices, that might be meaningful to the parents but not necessarily effective for dealing with the realities of life when they grow up?

Yousefi: In mainstream schools, there are subjects for religion and prayer. We don’t know exactly how parents feel because we aren’t in contact with parents from mainstream schools, but we hear they aren’t very satisfied with what’s happening. We also hear that sometimes their children practice something at school but something else at home, leading to conflicts.

They only study and read to pass exams. They don’t necessarily believe what they study. This isn’t limited to religious subjects; it includes history, literature, geography, and even science and social sciences. Students memorize the textbooks to pass exams. The textbooks include stories in literature that students have to read, but these are only sometimes the books they choose when they go to the library. We wanted to connect school and personal life, not separate them. It wasn’t easy; being honest with yourself and your education while maintaining balance was hard.

Jacobsen: Does the mainstream educational system make any distinctions between Sunni, Shia, Ahmadi, or Quranist interpretations of Islam, or is it all one version?

Yousefi: No, it only talks about Islam in a general sense. Discussions around Zoroastrianism and other faiths are not included. The government has its version of Islam that it promotes. It could be more realistic and accurate; it’s just something the government developed.

Jacobsen: A friend of mine is a cosmologist at UBCO and Lethbridge. He’s a Quranist Muslim. We’ve been discussing interfaith topics for a long time. He’s big on interfaith dialogues and humanistic interpretations of Islam, which might appeal to secularized individuals. However, this isn’t that. I’m a minor figure doing administrative stuff for them, but the Canadian Quantum Research Center has a decent number of citations. 

Jacobsen: Let’s contrast what was described with the mainstream system’s method and how it doesn’t recognize anything other than a single worldview, and not in an educational sense when I’m thinking about it. They’re taking it as true rather than a secularized world religions class, where they teach what people believe and let you decide for yourself. It’s much different. They’ve pre-decided for you. What’s your humanistic approach to this? 

Yousefi: We consider religion to be part of a child’s background. Many Persian poems have roots in Islam, Zoroastrianism, or even Judaism. So, when you want to learn about Rumi or Hafez, you must also learn about those roots. For example, you can’t understand Hafez’s poems if you don’t know the Torah stories or Rumi’s poems without knowledge of the Quran. The same applies to Eastern countries. If you don’t know the Bible, you can’t fully understand Victor Hugo’s or Charles Dickens’s stories.

Talking about the Bible, Quran, or Torah is necessary to understand literature and poetry. It doesn’t mean we are promoting that religion. Rather, it’s about understanding the culture and history needed to grasp something else. The same goes for science. Some scientific concepts have come from Eastern or Western positions or even how we look at evolution. There are different narratives about evolution rooted in religion. Discussing a scientist or physician doesn’t mean we are endorsing their religious views. We are discussing their ideas and theories. We only focus on religion as a background context. We don’t have a specific subject for religion, but we touch on it to explain the backstory of other topics. If a student is curious about a religion, we open up, considering it a great learning opportunity. But we always respect all religions and those who follow them. We are one of the rare schools with diverse religions, but we never promote any particular one.

We always help students learn more about a religion if they have questions. Some families specifically asked us not to talk about any religion, especially in Iran. However, we could only say yes if a child was interested in learning about Islam or any other religion . We respected their curiosity and taught them about it without promoting it.

In the context of Iran, if you advocate for something other than Islam, there could be negative consequences. But we never wanted to advocate for a specific religion because it would mean we couldn’t respect others. We wanted to allow students from other religions to speak freely and be heard. One year, the students themselves asked for a class on religion. We had a program to introduce each religion without advocating for any. We also explained that some people are atheists and don’t believe in any religion. We focused on diversity, saying, “This is it,” rather than limiting ourselves to one viewpoint.

This approach wasn’t limited to religion. It extended to literature and music as well. Some schools only teach one genre of music or one instrument. We introduced different genres and instruments, even challenging ones. We aimed to discuss the best examples in each genre across subjects like arts and science.

If a school restricts everything to one religion or genre, it restricts diversity. We encouraged students to love their country and respect other countries, lands, and nationalities. We never advocated for nationalism or exclusivity.

Jacobsen: So, that’s good. This last response will be helpful for those in Canada who may have a stereotype of what Iran is like. There’s this ghostly governmental presence that restricts everyone in every way. Can you describe the humanistic model of education, whether about politics, religion or anything else, in a compact way as something like individualistic cosmopolitanism for learning about a wide range of human identities and truths about the world in a semi-autonomous direction?

Yousefi: I am not a representative of the Iranian government, and my educational and research work was never approved by the government. Therefore, I cannot say what the public schools were thinking or what they expected from this education. Whatever it was, I was critical and opposed to the educational system.

Since the humanistic approach’s main objective is respect, it considers every person’s aspect and background. It allows people to talk about who they are today, helping them take the next steps. A humanistic teacher is not an ethics teacher; it’s not someone who judges people. It’s a person who accepts a child in every aspect, in every way possible.

For example, we consider children and see where they stand and what they bring from home, their past, their background, their culture, and everything else. But we don’t judge that child and their background. They will never trust us again if we judge them or share their dreams or thoughts. So, we need to accept them as they are, wherever they are, so we can help them take the next steps toward the future.

A humanistic teacher needs to correct the child immediately. We wait long enough to address their mistakes, issues, or misunderstandings. Sometimes, students come with a racist point of view, and we don’t stop them immediately. We listen and ask them to talk enough so we can understand where they need help. If we start to correct or judge them immediately, they will stop being honest with us and never share their thoughts. So, language, politics, religion, or nationality are not priorities for a humanistic education. What’s important is their characteristics, personalities, emotions, and understanding of the world; we must fully understand them to help them grow and develop. A humanistic teacher is more of a caregiver than a traditional teacher.

It’s someone who takes care of the children. We care about policies that support caring for students and children, whether it’s regulations, concepts, or theories. The world needs caregivers more than traditional teachers—not caregivers in the sense of caring for someone ill but someone who genuinely cares for children’s development and well-being. But that’s where I differ from a behaviourist teacher to a humanistic teacher. 

Jacobsen: Is there a risk in teaching students intellectual and analytical skills without a proportional development of emotional and social skills in students? A healthy development of the sentiments to make the intellectual and analytical skills more rounded.

Yousefi: It’s both the holistic approach and integrated education. Integrated education means we pay attention to the child’s needs immediately. You can’t say that you only focus on their cognitive development without paying attention to their nutrition or malnutrition. You can only focus on social skills by considering society’s rules and regulations. Cognitive psychology and behavioural psychology both caused the issue of segregating these needs. Cognitive psychology focuses only on cognitive needs and doesn’t consider emotional and social needs. 

Behavioural psychology only focuses on individual success and forgets that a child is a complex person with different developmental skills and needs. Paying attention to only one aspect and disregarding the others can be dangerous. It could be creativity, reasoning, or analyzing. We need to work on every need and aspect of a child at the right moment. If we skip paying attention to emotional and social needs, then we might end up with scientists who make bombs, promoting war and destruction.

Who’s making these bombs and weapons of mass destruction? It’s often those specialized individuals who lack emotional and social skills. They never had the opportunity to develop empathy and compassion. Yes, there are doctors and physicians involved in organ trafficking or mutilation who lack empathy. Where did they go to school? They might have attended very controlling and closed schools that forced them to think about war due to their conditions.

The world’s educational system fails to teach people to love each other and empathize; defending any war means going against humanity. Most of the workforce involved in the war, whether in the army, weapons factories, or transportation, attended schools that failed them. Teachers must answer how we taught them and who they became. It’s very sad and makes me emotional.

Jacobsen: Let’s shift topics so you don’t cry. Famously, Professor Noam Chomsky essentially destroyed B.F. Skinner’s behaviourism in an 8-page review article. This brought about the cognitive revolution, and humanistic psychology evolved from it. Rogers and other fundamental humanistic psychologists are dead. How has humanistic psychology and humanistic education evolved since its inception, so the cutting edge in the 2010s/2020s?

Yousefi: This person, Noam Chomsky, wasn’t the first to write against behaviourist education. He was one of the prominent critics. Maslow, Ferrier, Rogers, and Fromm were all critics of the behaviourist approach. People like Yalom and Pinker also criticize it. I am also a serious critic of behaviorism in my country. believe that we cannot easily overlook a system that harms the students’ psychology so much. We must raise our voices against behaviorist education.

Some people start questioning it when you shout negatively. I am  happy to have been among the few to question behaviourist education. It’s good when behaviourist psychologists and educational specialists hear this criticism. Yes, it’s like validation that you’re doing the right thing—not that you intended to, but you were compelled to.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Dr. Seth Meyers on Narcissistic Patterns and Phenomenology

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/11/11

Seth Meyers, Psy.D. (Psychology Today) is a licensed clinical psychologist, T.V. guest, author, and relationship expert. He appears regularly on television on “Nancy Grace” and has also appeared on “Dr. Drew,” “20/20,” “Good Morning America,” “The Doctors,” “Fox News,” Showbiz Tonight,” “Bill Cunningham,” “Jane Velez-Mitchell,” “The Early Show,” “Good Day L.A.,” “KTLA,” and others. He has been featured in The New York TimesUSA Today, and The Huffington Post. His official website includes many media credits and television clips. He wrote Dr. Seth’s Love Prescription: Overcome Relationship Repetition Syndrome and Find the Love You Deserve. His newest podcast, on Spotify and iTunes, is INSIGHT with Dr. Seth.

Meyers explains the complexities of treating narcissistic personality disorder (NPD), emphasizing the resistance to therapy due to narcissists’ lack of self-awareness and sensitivity to criticism. He discusses therapy options, the role of the false self, and the emotional toll on those close to narcissists, highlighting the frustration and self-erasure they often experience.

Scott Douglas Jacobsen: So today, we are here with Seth Meyers. We want to get some first thoughts on treatment modalities for either formal NPD or people along a spectrum of narcissistic patterns of psychology. So, what are treatment modalities available? What is the efficacy? What are your general thoughts on that, as an expert here? 

Dr. Seth Meyers: Many individuals with mental health training will explain that a narcissistic personality is resistant to meaningful change. There are many different types of therapy that one could pursue for many different types of mental disorders, including personality disorders. One could seek out a behavioural type of therapy, such as dialectical behaviour therapy for the treatment of narcissistic personality, or one may seek out psychodynamic therapy, which is exploratory in nature to try to look at one’s unconscious drives, and motivations in order to see how that impacts their behaviour.

The same issue–let me put that differently; at root, narcissistic personality is a difficult disorder to study because it depends so much on the self-report of its subjects and because one’s self-image and presentation of self is central to the disorder, there is incredible loading or possibility for skewing and dishonest reporting. So, studying narcissism is much the experience of many reports of having a relationship with a severe Narcissist, which is to say, “Frustrating” because it is a complex construct that is difficult to truly examine. 

Jacobsen: Is the difficulty in truly examining it due to the longevity of the enriched falsehoods that build or construct the complexities of the false self? The false self starts early to replace the true self or the authentic self–as placeholder terms.Does the longevity of this false self-existence and development make it that complex construct? 

Meyers: So, to begin with, your question shows just how theoretical the construct of narcissism is. We have no ability toprove it. We will never prove the roots of narcissism.

Now, many people will talk about how there are two selves: a false self and a public self. As a practitioner and psychologist, I believe that. I also believe that we can glean that at some point in time, there was the construction of the bifurcation of 2 different selves. The problem is when it happened, it happened early, and that 6-year-old or 14-year-old probably wasn’t available to fill out any surveys that we could use later for psychological data reports. So we don’t know, and there’s a lot of inference.

There’s a lot of presumption that happens when we think about narcissists. What is most important whenever the conversation turns to narcissism is, “What can we say for sure? What can we say with the greatest certainty? And then what solutions are the best possible solutions given this, given what certainty we have”? What is most certain that we know is that people many people report having conflictual relationships with a subset of individuals who do not seem to have personality characteristics that are consistent with social convention and the social rules that young children are taught and then expected to have mastered by adult age, and those include basic things like empathy, social reciprocity, perspective taking, thinking about another person’s feelings.

We know for sure that there is a subset of individuals that display a lack of some of these important social characteristics, and yet, it does not necessarily translate to another subset of individuals we know of that we think of as full-blown psychopaths. And this subset that we are talking about is safe to call them–it is safe to refer to them as–narcissistic personalities because the DSM does do a good job of capturing those characteristics. Now, why does a person become a narcissist? We can only presume. Also, what is an effective treatment for a narcissist? Is there an effective treatment for a narcissist?

We’ll never have a good answer for that question a) because we would require an individual to believe that they have a problem in order to submit to treatment, and a part of the disorder is to resist the idea of there being any weakness or flaw. So, I’ll round out what I’m saying to say that another thing many people will share at the water cooler is that narcissists are never present for therapy, and this is common. This is conventional wisdom that narcissists don’t present for therapybecause they don’t believe anything is wrong with them. In my experience as a psychologist and as a practitioner, someone who has conducted and also reviewed 100, if not thousands, of complex mental assessments, mental health assessments over a 20-year career working in community mental health, hospitals, clinics, et cetera, that narcissistic personalities will actually sometimes present for therapy. Now, why do some narcissists go to treatment?

They do not go to treatment to correct problems they believe they have. They typically go because someone in their close personal life has bruised their ego, and what they do is they use the therapy and the therapist as a vehicle to ally with them and support them against the perceived threat or perpetrator who bruised their ego. Essentially, a narcissist may go to see a therapist to get the therapist to say, “Oh, you’re right. Your husband, or your wife, is crazy,” and sorry for talking so much.”

Jacobsen: It’s instructive. So they go to them for this validation of their false reality. 

Meyers: To be propped up, that false self to be propped up. 

Jacobsen: So when they’re doing this, are there ways in which ethically viable methodologies can leverage this pathology of that personality construct to provide a modicum of treatment?

Meyers: A meaningful question that is worth exploring is this one. If there is any way to reach a narcissist and possibly motivate change, what would that look like? The only hope for reaching a narcissist is to make them feel safe and to avoid anything at all that could even remotely be perceived as criticism. The narcissist is sensitive to criticism and hypersensitive to–hypersensitive in a way that almost reaches a state of clinical paranoia–that the slightest thing that could be wrong with them could act as dynamite because it could be used later as leverage against them. So a lot of what motivates the narcissist, what keeps them going, their guiding principle is to avoid vulnerability at all costs.

Narcissistic personalities tend to be scorekeepers, and the mental world they live in is all about who has the leverage. So exposing themselves and being vulnerable makes them terrified at root because they perceive it as an opening for someone to take advantage of them or exploit them, And they will not allow that under any circumstance. 

Jacobsen: So there’s a lot there. Fear is the emotion of vulnerability and living in terms of the mental mode and the presentation of a false self. So what links this root in fear reaction, something automatic, this false self, and this not wanting, this lack of desire–whatever the opposite of desire is for–any form of vulnerability?  So, the line of trend or thought is between linking both fear and not wanting any vulnerability. I guess the 4th one would be the extreme paranoia and the presentation of a false self in all ways. So let’s take a hypothetical–what happens if that person is, in fact, exposed and their illegitimate fears, in fact, do come true? What happens to this construct? 

Meyers: One of the deepest and most primitive fears that a severe narcissist will have is the fear of being exposed, and that means being exposed as a human being with three dimensions and both strengths and weaknesses. See, flaws are not to be tolerated in the mental world of a narcissist. They cannot exist.

A lot of people will say that narcissism is a shame-based disorder, that the root of it is shame, that a young person was shamed so badly early on that it created this overcompensated self later. It’s a theory. Do I believe that that’s true? In some cases, though, that may not have happened. So now what happened with narcissism is you had some people that created this term.

“Well, these are covert narcissists,” “Well, these are these are more traditional narcissists,” and then you’ve got another camp that talks about malignant narcissists. All of these different terms show you how complex we are as everyday people; you know how complex this term is. And again, how frustrating because the truth is all we have are theories. All we really have are theories. But to answer your question in an organized way, what happens to the severe narcissist when exposed?

When a severe narcissist’s character defects are exposed, any vulnerabilities or weaknesses are exposed and able to be seen by others, especially anyone outside the home. The individual who perpetrated that exposure will become the target of rage. What most people cannot begin to relate to is the lengths to which the narcissistic individual has spent their life, their time, their energy, their mornings, noons, and nights trying to seal off any possibility that someone may come to see them as faulty in any way. The progression, the natural automatic reaction, is rage. Now, is there something biologically based happening?

Is there different amygdala functioning in narcissists? At what age? See, what we would really need in in the best best of all possible worlds, we would have really elaborate batteries of testing done, on children at 5, at 10, at 15, at 25. That way, then we could have a little better sense of the true roots of narcissism. 

Jacobsen: It’s a good answer. What happens? Well, let’s take the inverse of these examples, and I don’t know how psychology presents itself. Healthy individuals, when they have their humanity shown, are not “exposed,” too, because “exposed” is a much more loaded term in this context. Although appropriate for the portrayal of the rage, coming out of the fear. So when someone has their regular self shown, they go to sleep. They go to the bathroom.

They wake up with bedheads. Just regular stuff. They got fired from some job some time ago. They failed an exam. Regular people stuff that happens from time to time. How does a normal, healthy person with a non-narcissistic psychological structure react, act, learn, and grow?

Meyers: So what I’m going to say to you is: I don’t know you, but I presume it will not make sense to you what I’m gonna say because my guess is that you are like most people.

If you ask a narcissist, what would you say are some of your weaknesses or some of your character defects? If you ask directly someone that you believe, and it’s only people, by the way, who truly can identify and know when an individual has this type of disorder, they feel it. They may not be mental health practitioners, but they know it; they feel it. They’ve read enough about it, usually people at work or people in their homes. Freud used to say that it is in one’s work life or one’s romantic life where one’s true deepest issues come out. It is true. It is within our work life and in our romantic life where, perhaps, our truest self gets to be known. Why? Because in those two environments, we are the most interdependent with others.

Interdependence, if you’re psychologically healthy, is terrific. Interdependence, if you are mentally unhealthy, is incredibly triggering. So a narcissist will tell you, will tell you, will look you straight in the eye with no effect, almost as if they don’t completely understand your question or are even slightly offended, will say, I don’t believe I really have any flaws.”

Jacobsen: That’s terrifying. 

Meyers: Which is terrifying. Now, what a healthy person would say to the narcissist is, but are you do you believe you are not a human being? A part of normal social and psychological development, right, is for each one of us to progress from the age of children to adulthood to see our fallibility, our vulnerability. It is to say that, in some ways, to be a severe narcissist, their grandiosity is so extreme that, actually, they don’t see themselves in some ways as even human. Do you doyou know how wild that is to to wrap your head around? 

Jacobsen: It seems as if from a non-expert perspective, when you’re saying these things, they are the literal case of a Martian, not coming down to Earth, but coming out of it, and finding themselves in a world in which their internal world is not fully integrated.

So there’s an insecurity of internal objects about life, ideas, people. So then, they have the paranoia example is quite interesting because it sounds they’re having a distorted interpretation of the events. Their internal objects are completely warped. So then, out of this paranoia, this misperception and misconception then becomes an extrapolated, to you, “Could you harm me sometime down the road? Therefore, I’m going to react and defend my hypothetical self.”

Meyers: That’s right. So, we are talking about cognitive distortion. We are talking about a type of cognitive distortion that can be so illogical. The question is, does it almost border on a mild psychotic process? At what point does someone’s grandiose delusion about their superiority break with reality to the point that we mental health experts would say, do we need to assess for psychosis? I’ll give you an example. I’ll share an example. I once had a supervisor in graduate school.

I went to grad school in New York. I once had a supervisor. She was working with a severely anorexic patient, severely anorexic. This individual had gone in and out of the hospital. The anorexia was so severe, and–I don’t know–you probably know enough about anorexia to know that this is a life-threatening disorder, anorexia. And this supervisor shared that she believed, based on her clinical expertise, she extrapolated that there may be what she believed is a psychotic element to that type of severe anorexia.

So, when we look at some of these cognitive distortions, now, we’re talking about severe narcissism as just one example, but there are many examples where one’s cognitive distortion about a thing, whether their own value as a person–narcissism, their own body–anorexia nervosa; when it can get so extreme that we really do have to ask ourselves to also rule out psychotic process diagnostically. 

Jacobsen: Those seem like things you could potentially have a metric in terms of even gross anatomy of the mind. For things like the Penfield Map, you do actually get proportional sizing of things based on the number of nerves. If someone has a warped self-map with body dysmorphia and bulimia nervosa, could you, in fact, find something like “neural correlates” for these kinds of things? 

Meyers: This is exactly why, in most colleges and universities, the psychology department is in the social sciences or inthe humanities department and not in the natural sciences. I do think that it’s possible. But any time we are trying to examine a disorder that is so interwoven with self-image, we will always have a challenge. 

Jacobsen: Just mindful of time. So, what about the consequences, not for the individual? Those seem a little more obvious because if the person is living a false self, they’re essentially living a lie to themselves. When they are with others, when they want to date, mate, as they do, or others want to do with them–for a variety of reasons? What are the consequences of those relationships for people who find themselves in this vortex? 

Meyers: Yes, so we are talking about the phenomenology of being in emotional proximity to a narcissist, the phenomenology of what it feels to be in a relationship, a consistent relationship with a narcissist.

I have written extensively about narcissism. I have worked with so many individuals who have had experiences with individuals who have narcissistic personalities. The experience is typically frustrating and self-erasing, self-dismissing. The individual in proximity to the narcissist, in regular proximity to the narcissist, comes to understand that their thoughts and feelings don’t really matter. Their thoughts and feelings are dismissed and waved away with a callous hand.

The individual comes to understand to keep the relationship; they must submit and agree to the spoken and unspoken rules that are outlined by the narcissist. Now, in the end, many narcissists are left either in work environments. People tend to leave those jobs or in romantic relationships; people will typically walk away. Children of narcissists will, sometimes, estrange themselves forever or for periods of time. Friendships will be abandoned altogether.

A lot of times, people that are blood ties or financial ties are the one thing that can keep people somewhat connected to people who are narcissists. 

This has been fun. You’re great. 

Jacobsen: Thank you very much. Appreciate it. 

Meyers: Thanks, Scott. See you later.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Dr. Enrico Gnaulati: Christian and Humanist Love Ethics

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/11/10

Dr. Enrico Gnaulati is a clinical psychologist based in Pasadena, California, and the author of the nationally acclaimed book Back to Normal: Why Ordinary Childhood Behavior Is Mistaken for ADHD, Bipolar Disorder, and Autism Spectrum Disorder. His work has been featured on Al Jazeera America, KPCC Los Angeles, and KPFA Berkeley; in Maclean’s and Prevention magazines; and online at the Atlantic and Salon. Gnaulati talks about secular humanism, contrasting it with traditional Christian views on marriage. They explore differences in power dynamics, intimacy, egalitarianism, and mortality awareness, emphasizing secular humanism’s fairness and personal accountability in long-term relationships, based on “Out with Agape Love and In with Secular Love Ethics.”

Scott Douglas Jacobsen: So today, we’re here with Enrico Gnaulati. He is in Altadena, California, United States. I didn’t know about that place; I knew about Pasadena before hearing about it. So, how did you first get into secularism? A quick primer question. 

Enrico Gnaulati: The honest but quick answer is that I studied to be a Catholic priest in rural Scotland as a young teenager. So, I studied to be a Catholic priest from about age 13 and a half to about 17.

That is part of my deep personal history. As a young man, however, I immigrated to the United States. I was in college, where I started to take courses on Western civilization. Intellectually, I imploded at that point, experiencing what I would describe as a form of trauma. I felt that my Catholic upbringing had trapped my mind in a steel cage and so narrowed my understanding of the world that I felt betrayed. Since my early twenties, I’ve moved further away from organized religion. I eventually earned a master’s degree in existential-phenomenological psychology, reflecting my deep interest in existentialism and secular humanistic ways of understanding the world that substituted for that early Catholic conditioning.

That’s a broad answer, but more specifically, the article you’re interviewing me about today, published in Free Inquiry, is adapted from my recently released book, Flourishing Love: A Secular Guide to Lasting Intimate Relationships. In that book, I attempt to reclaim a pro-marriage, pro-intimate partnership perspective from the religious right and argue forcefully for a secular humanistic pro-marriage viewpoint. This has occupied much of my time recently.

Jacobsen: What were the obligations of marital institutions between partners—to themselves, one another, and their church—while growing up in the church or during your formal priestly training? How is marriage ideally supposed to play out within that theological framework?

Gnaulati: In my book and article, I argue that there are fundamentally different ways of thinking about marriage and long-term intimate partnerships. For listeners, when I say marriage, I also include long-term committed partnerships, so I use the term loosely. There are key differences between how secular humanists and people of faith—especially those with conservative views—think of marriage.

The conservative position carries significant moral weight, with accountability to a god or divine presence. You are supposed to make yourself lovable in the eyes of God first and your partner second. There’s a triangular approach to marriage, where being a good person is part of a reward-and-punishment system tied to an afterlife. In contrast, in the secular humanistic tradition, you are accountable to your flesh-and-blood partner. You treat them well because you desire to, not because it’s your moral obligation or because of divine surveillance monitoring how you love, give love, and receive love and determining whether that makes you an upstanding person of faith.

That’s a broad way to differentiate the two. There’s much more I could say. 

Jacobsen: How do you see communities formed around marriage functioning in an inter-belief context? This is an article-related topic, but it’s a fascinating question. I don’t see this explored too much, but your expertise may be helpful here. If you live in a multicultural, multi-ethnic, and pluralistic context—religiously speaking—are there any situations in which those formulations of how people should live in partnership come into conflict with one another? Or do people generally find themselves tolerant of different ways of partnering?

Gnaulati: It’s a good question, Scott. One of the reasons the Christian right is doubling down on traditional marriage is because they don’t see it holding up well in a pluralistic social context. In such a setting, there are multiple temptations, greater sexual openness, and views that sex can be used for pleasurable and bonding reasons, not just for procreation.

The more pluralistic and diverse communities become, the more openness there is to shifting sexual norms, and these norms are seen as a direct threat to Christian ideas about marriage. This leads to a more conservative doubling down on what the Christian right believes marriage ought to be. 

Jacobsen: Now, I hear more about Christian nationalism, the Christian right, and so on from Americans—particularly from American freethinkers—than from other countries. So when you see this doubling down on traditional marriage, you also see, within the secular humanist community, a more open acceptance of LGBTI+ ways of partnering. There is greater acceptance of marriage and common-law partnerships, diverse ceremonies and more flexible views on the time people may take before committing to someone. There’s a cosmopolitan appeal to the humanist ethos around partnership. What do you think are the strengths of that ethic, grounded in the principles of universalism, while acknowledging the wide range of ways human beings identify themselves and exist with one another?

Gnaulati: Yes. One way of thinking about it is that those who tend toward a more secular humanist mindset when approaching love and long-term partnerships tend to have a more egalitarian view of relationships than those who are more conservative, religiously speaking. Data shows that these egalitarian relationships are more likely to last longer.

If you have a more equitable, fairness-minded approach to relationships—where love is not about mutual self-sacrifice, as seen in Christian agape love, where Christ gave His life for humanity’s sins—that’s considered the highest form of love in Christian doctrine. This idea promotes radical altruism, where one gives and gives without being mindful of receiving. In contrast, secular humanists tend to be fair-minded. The quality of love you give is inherently connected to the quality of love you receive. There’s mutuality in the arrangement: we look out for each other, for each other’s happiness, and try to maintain fairness in the relationship. There’s no power imbalance; power is shared equally. These mindsets are more likely to be secular and humanistic in nature; whereas, among conservative Christians, you’re more likely to see a power hierarchy.

There’s always that struggle in faith communities, where people say, “Yes, we’re going to try to be fair, reasonable, and equitable between the genders, without power imbalances.” However, they can’t escape the underlying hierarchy: God, man, woman, child. That power hierarchy always lurks in the background. In marriages where there’s an erosion of power-sharing, where there’s an ideological belief in patriarchy and the superiority of men, even if some data shows that these marriages can last, they tend to be satisfactory, not flourishing marriages. It’s important to differentiate between the two.

Jacobsen: Are you, in some sense, suggesting that Christian fundamentalist marriages are bounded in a way that limits them to functioning at a low level? Is that a valid interpretation?

Gnaulati: Yes, there’s some data to suggest that.

At times, when I’m at my most ideological, I take the position that to have a flourishing partnership, you need a secular humanistic mindset. In this context, there’s accountability to a flesh-and-blood partner. You’re acting kindly, generously, forgivingly, and so on from a place of genuine human desire to be the best person you can be with someone you love, rather than acting in those ways as part of a rewards and punishment system tied to an afterlife. There’s a qualitative difference between being kind, generous and forgiving from a place of human desire versus doing so out of moral duty.

Jacobsen: I would differentiate those two. Yet here we are, a non-expert me talking to an expert you, and we’re noting the power structure between the divine, man, woman, and child. And, of course, here we are, two men discussing these things. In that hierarchy, women hold a much lower status than men. Does this obligation, this divine command for men to be in charge, affect their psychology or frame of mind over time in a way that subtly or overtly oppresses women? I don’t necessarily mean domestic abuse, but in more nuanced ways, where women are tacitly encouraged to suppress themselves and be suppressed.

Gnaulati: Yes. 

Jacobsen: They have to be inauthentic.

Gnaulati: It manifests in small, big, quasi-invisible, and highly visible ways. One thing I write about—and I don’t mean to shock your viewers or listeners—is the difference in orgasm rates between women in Christian marriages and those in non-Christian or less religious marriages. Women in Christian marriages are less likely to orgasm. I get somewhat sarcastic in my argument, saying, “Wow, there’s an example of men not honouring their Christian duty to make their wives happy.” Data shows that about 48% of Christian women in committed relationships usually or always orgasm, compared to about 65% of women in the general population. That’s a small example of how these dynamics can play out, even at the level of base pleasure.

Jacobsen: What about the sociopolitics of ordinary life and living together with a partner?

Gnaulati: Yes, exactly.

In an unequal power arrangement versus an equal power arrangement, if your Christian duty as a woman is to be self-sacrificing, submissive, and subservient to a degree, how much self-respect can you have when standing up for yourself? How can you ensure a balanced division of labour at home or a balanced marriage where burdens and benefits are shared equitably? This balance is essential to any healthy long-term intimate relationship—the constant balancing of giving and gaining is always there.

We often say that people in relationships shouldn’t keep score, but it’s a normal human tendency to do so. Explicitly or implicitly, consciously or unconsciously, people want things to be equitable. They want to feel they’re getting as much as they’re giving, and vice versa.

Jacobsen: What does the research say now, if anything, about the effect on women in those marriages? Are there higher levels of resentment toward husbands in Christian marriages as compared to more secular humanist marriages? Does that show up in research as statistically significant, with decent effect sizes regarding self-reported emotions in those states?

Gnaulati: I’m not familiar with specific research on this, so I’m trying to figure out how to comment in an informed way, but as a psychologist, I have some credibility when it comes to speculating. Let’s not forget that for certain subsets of people, regardless of gender, there can be psychological safety in giving up power and entrusting it to someone they perceive as superior.

So, you can’t always assume there’s resentment. Sometimes, it can be the reverse. There can be a pathological passivity, as the great psychoanalyst Erich Fromm wrote about—a desire to escape from freedom by giving up one’s freedoms and letting someone else make life decisions. This can provide psychological comfort and safety, but that doesn’t necessarily mean it’s good for that individual. Many people may be subservient and submissive without necessarily feeling resentful. They get used to relinquishing power and may even acquire a certain comfort or contentedness from it.

Jacobsen: Were there any precursors to Christian formulations of marriage that were sufficiently distinct to merit such a title, where the Christian formulation of marriage improved upon earlier forms?

Gnaulati: Oh, that’s an interesting question. I’m still determining. At least in my understanding of historical forces, there was probably a codification of normal human virtues—loyalty, decency, honesty, generosity, forgiveness, and so on. These things make relationships work and can be explained as normal human virtue rather than as Christian moral duties. One of the benefits of Christian marriage may have been to codify those virtues. I don’t know enough about the history of marriage to comment in an informed way about how it evolved. However, there were likely economic reasons too—inheritance patterns and such—that made marriage an important social institution from an economic, not necessarily a religious, standpoint. I don’t know enough about it to give you a more in-depth answer. 

Jacobsen: What should be the big takeaway for making a secular humanist marriage work compared to a traditional Christian one? What could potentially evolve the current secular humanist formulation? Are there areas for improvement, given that we are bound to an empirical moral philosophy? We’re open to new information which could further update our moral and philosophical foundations.

Gnaulati: We’re discovering that strong, flourishing marriages, as I’ve said, are anchored in a fairness and power-sharing mindset. There are other factors, too, such as the importance of physical affection and sex—versus not just for procreation, but for bonding and pleasure too. There’s definite data to support that.

The problem with a religious view of marriage is that it often doesn’t emphasize the importance of intimacy—not just sexual intercourse, but forms of physical affection like kissing, hugging, and holding hands. All the data shows that the strongest marriages embody an abundance of physical intimacy at various levels. That’s crucial.

What’s unique about a secular humanist perspective—and I write about this—is the embrace of mortality awareness as a motivator to be the best, most loving version of yourself in relationships. Nobody wants to die with deathbed regrets, thinking they could have been nicer, kinder, more generous, or more forgiving as a partner. That constant, low-grade, healthy awareness of mortality we carry as secular humanists can motivate us to be the best loving version of ourselves in relationships.

Jacobsen: Enrico, I appreciate your time today. We explored a lot, especially comparing and contrasting views on marriage.

Gnaulati: Thank you.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

On Tejano Music 7: Selena Becoming Famous Early

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/11/08

A seasoned Musician (Vocals, Guitar and Piano), Filmmaker, and Actor, J.D. Mata has composed 100 songs and performed 100 shows and venues throughout. He has been a regular at the legendary “Whisky a Go Go,” where he has wooed audiences with his original shamanistic musical performances. He has written and directed nerous feature films, web series, and music videos. J.D. has also appeared in various national T.V. commercials and shows. Memorable appearances are TRUE BLOOD (HBO) as Tio Luca, THE UPS Store National television commercial, and the lead in the Lil Wayne music video, HOW TO LOVE, with over 129 million views. As a MOHAWK MEDICINE MAN, J.D. also led the spiritual-based film KATERI, which won the prestigious “Capex Dei” award at the Vatican in Rome. J.D. co-starred, performed and wrote the music for the original world premiere play, AN ENEMY of the PUEBLO — by one of today’s preeminent Chicana writers, Josefina Lopez! This is J.D.’s third Fringe; last year, he wrote, directed and starred in the Fringe Encore Performance award-winning “A Night at the Chicano Rock Opera.” He is in season 2 of his NEW YouTube series, ROCK god! J.D. is a native of McAllen, Texas and resides in North Hollywood, California. 

Scott Douglas Jacobsen: It’s rare for someone to become famous early on due to musical talent. That’s unusual. It can happen at any age, but most people fail. For most, it only happens so early.

Selena, as far as I know, achieved success very early in what was then a non-mainstream musical genre, which she helped bring into the mainstream. So, what was your path to achieving that level of success? #NotMyIdea.

J.D. Mata: I love this because we have these discussions, and they come from my perspective. As an artist, my goal—whether as a filmmaker, musician, or actor—is to be authentic. If I stay true to myself when writing a scene or creating art, I want it to be something no one has ever seen. Often, when I’m authentic, it naturally comes out that way because there’s no one else like me.

It doesn’t matter whether people perceive my work as eccentric or crazy; it’s none of my business what others think of my art. I say this to preface our conversations because that’s the benchmark here—the jumping-off point. I’m sharing my insights with you in a way no one has done before, simply by being authentic. I’m not reiterating what’s already been put on the record but rather offering my genuine take on Selena, and that’s why I’m enjoying this so much. It also makes this series interesting—it’s almost like I’m a filmmaker creating a movie about Selena based on her real life and my perception. Does that make sense?

Jacobsen: Yes. Now, back to the topic. How did Selena become so successful in an industry that wasn’t so big?

Mata: My take is that it was a twofold process. On one hand, as we’ve already discussed, the phenomenon of Tejano music occurred. It was inevitable. During that time, Tejano music was experiencing its golden age. It had just begun, and suddenly, major labels like EMI Latin and Capitol Records were signing Tejano artists, promoting them, and helping them achieve commercial success. Selena was part of this wave.

Why did this happen? Because Tejano’s music was fresh and new, it captured the imagination of Texas and beyond. It resonated with people across the U.S., especially those who danced to its rhythms. Many Tejano fans were Mexican Americans who migrated seasonally to work as farm labourers, picking crops like grapes, strawberries, and cotton. Even before Tejano music became a defined genre, artists performed at camps for these migrant workers nationwide. So, the seeds of Tejano music had already been sown across the U.S. Many migrants settled in Oregon, Washington, California, and Florida, where Tejano bands would later tour.

Jacobsen: So, we had Tejano music come on board. It was a phenomenon. The big record labels recognized its potential and saw that it could generate significant revenue. Tejano artists were travelling all over the United States. Selena was part of this movement. Remember, as we mentioned, she and her family started their band when she was just a child.

From the time she could sing, around age 10, they were working hard. Eventually, they got signed by a major record label, likely in 1992 or 1993, during the golden age of Tejano music. It took her about ten years to become an “overnight success.” That was the birth of Selena’s stardom. This is part of what I mean by a twofold approach.

Selena rose to fame alongside other Tejano artists like Grupo Mazz and La Mafia. Anyone familiar with Tejano music will recognize these names. They were also giants in the genre, and Selena was a giant among them. However, Selena’s trajectory wasn’t to stay solely within Tejano music, even though she was and remains the Queen of Tejano.

Her path eventually led her from Tejano to the American pop market, which makes her story so interesting. I’ve never seen this angle fully explored, which is why this interview is so groundbreaking.

Selena’s record wasn’t just to dominate Tejano but to conquer it while preparing for a crossover. She was the Queen of Tejano music worldwide. I’m sorry, I was eating nuts earlier—I’ll stop now. Her ultimate goal was to break into the mainstream American market as Gloria Estefan did with the Miami Sound Machine. Selena was poised to become the next big crossover star, rubbing shoulders with Madonna and other icons in the American music industry.

But then, we all know what tragically happened. She was murdered, and that event, combined with her immense talent, solidified her legendary status as the Queen of Tejano. Her father’s grit, Abraham Quintanilla, played a significant role in preserving her legacy. It wasn’t driven by ambition or a thirst for fame but by his desire to ensure that Selena’s story and her dreams were honoured.

He knew that his daughter wanted to reach the next level, and he made it his mission to take her there, even after her death, by telling her story accurately and honestly. What ultimately catapulted Selena to the next level was a combination of her exceptional talent as a Tejano artist and the unfortunate tragedy of her death. The interest generated by her passing and the biopic film that followed introduced her to an even wider audience.

People saw her talent, success story, and how she embodied the American Dream—specifically, the Mexican-American Dream. Today, Tejano music is not as prominent as it once was, but Selena remains its ambassador. While people continue to be fascinated by Selena herself, they often overlook the brilliance of Tejano music, which is still beautiful and vibrant.

Another important factor contributing to her posthumous success was the existing infrastructure. Major record labels had signed her before her death, and that foundation allowed her legacy to reach new heights even after her passing. The infrastructure and her father’s dedication ensured that Selena’s story and music would continue to resonate with fans worldwide.

Jacobsen: So, there was already a vehicle in place, through movies and other mediums, for her name and legacy to carry on. Another important point I’d like to explore here is giving credit to the DJs in Texas. Mando San Roman, for instance. He was an incredible DJ who recognized the greatness of Selena and played her music. At that time, DJs had more freedom in deciding whose music they would play. He was instrumental in promoting her. He doesn’t get enough credit for that.

Another phenomenal DJ was Rock and Roll James. He conducted some of the most iconic interviews with Selena. He had a show called Puro Tejano, and if you go to YouTube, you’ll find some wonderful clips of him and Selena. They had a great rapport, a real back-and-forth banter that connected Selena with the Tejano audience.

Mata: What about Johnny Canales?

Jacobsen: Yes, Johnny Canales is another one I have to mention. He also played a key role. His show, The Johnny Canales Show, was essential in bringing Tejano artists, including Selena, to a broader audience. He generously showcased her talent, and that exposure was crucial to her career trajectory.

Mando San Roman, Rock and Roll James, and Johnny Canales were part of the bigger puzzle leading to her worldwide fame. There was a progression: point A, to B, to C, and so on. Point Z is where Selena stands today as an iconic figure recognized globally. But people must understand that you must start at point A to reach point Z.

Mata: It sounds like these DJs were not just promoters but artists themselves.

Jacobsen: Exactly. Mando San Roman and Rock and Roll James were singers and composers. They knew talent when they saw it, and they knew how to nurture it—big kudos to them for recognizing Selena’s potential early on. Unfortunately, Johnny Canales recently passed away—may he rest in peace—but his contribution to Selena’s career and Tejano music was enormous. He helped bring her to the masses.

Jacobsen: Folks were able to see her talent. To build a house, you must build it on a solid foundation. The foundation for Selena’s trajectory was, first and foremost, her immense talent. Second, she had a father who was brilliant as a musician and a manager who deeply loved his daughter. She had a great band, too.

The band was tight—it was her family. The two members who weren’t family were treated like they were. It’s so important to have a united band, and hers was. This was all part of a house built on rock, not sand.

Then, she had key advocates like Mando San Roman, Rock and Roll James, and Johnny Canales. That was the genesis of Selena—the phenomenon we know now. That was the foundation that led to her success. So, that’s my answer to your question. Are there any more honourable mentions?

Mata: That wraps up the session format, right?

Jacobsen: Yes. We’ve covered some important stuff. Stand by, I need to blow my nose—beep boop—excuse me.

There are a few more honourable mentions. It was like catching lightning in a bottle—a perfect storm. Everything had to align perfectly. And, of course, we also talked about the movie. There was conflict between her father and her husband, Chris Pérez, which generated a lot of intrigue and interest. She was married to her guitarist, and their love story—eloping and all—added depth to the narrative. Rumours and typical storylines emerged, with protagonists and antagonists, even after her death, like in any interesting story.

The conflict between her father and husband added further intrigue, making the story compelling. Another honourable mention is Netflix’s production of Selena: The Series. By doing that, they helped prolong her legacy, keeping her a worldwide phenomenon.

Before I wrap up, let me mention one more honourable mention: Nano Ramirez. I’m glad you reminded me to mention him. Nano Ramirez was a visionary in the Tejano music scene. Let me spell it out: N-A-N-O, Ramirez, R-A-M-I-R-E-Z. He deserves a ton of credit. He owned a convention center and had the vision to showcase Tejano artists, including Selena, at a time when South Texas was very conservative.

He just released a book, and I recommend anyone interested in Tejano music to look him up and read his story. He’s a historic figure. Not only did he showcase Tejano music, but he also brought rock bands like AC/DC to his venue in McAllen, Texas. He had a brilliant entrepreneurial mind, living the American Dream, and he, too, recognized Selena’s talent early on.

He would promote her at his venue, and people from all over the Rio Grande Valley would come to see her. So, major props to Nano Ramirez, another key figure in Selena’s story. A part of the house is built on rock, which is Selena’s story.

Mata: Excellent. Thanks so much.

Jacobsen: Thank you, bro.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Deborah Unger, ‘Lost Women in Science’: Thalidomide

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/11/08

Deborah Unger talks about thalidomide and its tragic impact on pregnancy, the FDA’s history, and Lost Women of Science. Unger discusses thalidomide’s return for cancer treatment, Frances Kelsey’s role, and their podcast’s mission to highlight forgotten female scientists.

Scott Douglas Jacobsen: Today, we are here with Deborah Unger to discuss thalidomide and a podcast on lost women in science. So, what was thalidomide?

Deborah Unger: Thalidomide was first marketed as a sedative. It was developed in West Germany in the 1950s by the pharmaceutical company Chemie Grünenthal. It was initially thought to be a completely non-toxic sedative. It succeeded in the German market and was licensed by many countries, but not the United States. As a sedative, it was considered non-addictive, unlike barbiturates, and it was believed to be impossible to overdose on. It was thought to be a good medicine for expectant mothers to calm them down and help them sleep, and it was even claimed to help with morning sickness. It was sold under different brand names. In Germany, it was called Contergan. In the United States, it was branded as Kevadon. However, it never gained approval from the FDA and was never widely marketed there. It was sold as Distaval in the UK and available in Australia under the same name.

Jacobsen: What were the health effects for pregnant individuals and those who were not?

Unger: It didn’t seem to affect most people who were not pregnant. The first adverse effects were related to nerve damage—people reported numbness in their fingers and toes, but this feedback was slow to reach the company. However, for pregnant women, especially those who took it during the early stages of pregnancy, the effects were devastating. Some experienced stillbirths and miscarriages, while babies that were born often had severe limb deformities and other serious internal malformations.

Thousands of babies across Europe were born with shortened or missing limbs, a condition called phocomelia. Phocomelia can be genetic, but it is extremely rare. Doctors were seeing an unprecedented number of babies born with shortened arms, legs, or both. This was a shocking event across Europe, Australia, Canada, and, to a lesser extent, the United States.

Jacobsen: What was the correlation between thalidomide and phocomelia, and is that pathway fully understood now?

Unger: The correlation is somewhat understood, but the exact mechanism remains unclear. Thalidomide interferes with the development of blood vessels, which affects the growth of limbs and other organs during early pregnancy. This is a simplified explanation, but essentially, the drug disrupts normal development, leading to the tragic outcomes we saw. Because of these effects, thalidomide cannot be used during pregnancy, as it will cause severe congenital disabilities like phocomelia.

Jacobsen: What happened to the children who survived birth with phocomelia?

Unger: Many of them are still alive today. They are now in their sixties, and there are thalidomide survivors around the world. They have had to adapt to their disabilities, and many have led successful lives, with some becoming doctors or artists. However, as they age, they face increasing health problems because their bodies have had to compensate for the lack of properly developed limbs. Many suffer from secondary health conditions, such as joint problems, due to the long-term strain on their bodies. There are still several hundred survivors worldwide who were affected by thalidomide in the 1960s.

Jacobsen: What was the size of the staffing and the budget for the FDA in those days, and what is it now? What does that tell you about some lessons learned from the history of thalidomide and other events?

Unger: We interviewed a historian, John Swann, at the FDA for our podcast, The Devil in the Details. He told us that in the 1960s, the FDA had 1,860 full-time staff and a budget of about $13.8 million. If you look up the latest data sheet on the FDA’s website, it now says there are around 18,600 employees, with a budget of about $6.7 billion. They oversee the safety of products worth approximately $3.6 trillion. You can see a massive increase in what the FDA does and how it operates.

Jacobsen: What do these numbers tell you? Were there other interesting insights about the FDA’s growth from this expert?

Unger: Yes, we were mainly asking him about this. What it indicates is that the FDA does far more now than it did in the 1960s. When the thalidomide application hit the desk of Dr. Frances Oldham Kelsey, who was reviewing it, there were no clinical trial requirements as we know them today. She couldn’t demand data from properly conducted clinical trials because they didn’t exist then. Instead, she had to use her intuition and judgment to realize the company hadn’t provided enough evidence of safety. The application needed to be completed.

When the thalidomide tragedy became widely known, Congress acted quickly to pass new laws that strengthened drug regulations, making clinical trials and safety reviews much more rigorous. As a result, the FDA had to expand its staff and budget to handle the increased regulatory burden.

Jacobsen: What are some similarly bad circumstances in U.S. history where looser regulations led to negative consequences?

Unger: There have been other scandals. One example was an elixir in the 1930s that used diethylene glycol—a poison—as a solvent. It killed over 100 people. That incident led to the first round of tougher drug regulations in the UU.S. But thalidomide was the case that truly reshaped the way the government oversees the pharmaceutical industry. Before the 1962 Kefauver-Harris Amendments, clinical trials didn’t even require informed consent, meaning patients often didn’t know they were part of a trial.

Our podcast episodes, The Devil in the Details, discuss Dr. Frances Oldham Kelsey’s role. Richardson-Merrell company was distributing thalidomide to doctors, saying, “This has been sold in Europe for four years with no known problems. Can you test it with your patients?” However, many doctors didn’t keep detailed records about which patients received it, how much was given, or the outcomes. There was a serious lack of rigour in drug testing at that time, which has changed significantly since then.

The drug companies didn’t have to provide scientific evidence that a drug did what it claimed, at least not to the extent required today. That was another major change in the law after the thalidomide crisis. The most relevant change in this case is that they must notify the FDA immediately when side effects are reported to a drug company. But during the thalidomide scandal, it took months—absolutely months, not weeks or days—for people to begin realizing and tracing the side effects of thalidomide.

People kept taking the drug because it wasn’t immediately pulled from the market or distribution stopped. It wasn’t until November 1961, after an investigation by a German pediatrician who linked the large number of phocomelia births to thalidomide, that it was finally taken off the market in Germany. However, the drug application in the U.S. remained active until March of the following year, which seems excessive to me.

Dr. Frances Kelsey at the FDA wasn’t even aware of these side effects that should have been reported. So, while we are in a better place now, there are still several things that could make us even safer as consumers of new drugs.

Jacobsen: Do you think consumers are now more alert and cautious about experimental drug use?

Unger: Well, if they take an experimental treatment today, they must give informed consent, which is a big difference. So, if someone has a very serious illness and nothing else is working, they might choose to try experimental drugs. However, thalidomide wasn’t marketed as a treatment for a life-threatening condition. It was marketed as a sleeping pill and for anxiety—drugs that were becoming more popular in the 1950s and 1960s but hadn’t been on the market before.

It had a very different marketing approach. One thing that always surprises me—and you can probably tell by my accent that I’m British—is that when you go to the UU.S., the TT.V.adverts for new drugs have these long disclaimers at the end, which are read at 100 miles an hour, listing all the contraindications. It sounds like no one would ever take those drugs, but that’s legally required now. It wasn’t like that in the 1960s.

So, today’s regulations are designed to help people stay safe. In the past, safety was almost a side issue when new drugs came to market.

Jacobsen: For those who have listened to the episodes of your podcast, has there been any feedback about how you describe the 64-year history of drug development and regulation, particularly with thalidomide, and the FDA’s growth into the regulatory body it is today?

Unger: Some people will see something as big and bureaucratic and assume it’s bad. When things aren’t talked about much and are running relatively uneventfully, that can be a sign that they’re functioning well. What this tells me about the FDA is that despite being a large and sometimes criticized organization, it plays a crucial role in ensuring drugs are as effective, safe, and useful as possible.

The podcast didn’t five deeply into the inner workings of the FDA. Still, we did touch on the discussions today about overregulation. At least in the current political climate, leading up to the US election, we’ve seen calls for entire government departments to be shut down, and the FDA has faced accusations of internal conspiracies. However, despite such criticisms, we must remember that the FDA’s role is to protect public health by ensuring that drugs are properly vetted before reaching consumers.

How can we be sure that drugs are safe without an independent regulator? The FDA missed the opioid crisis, where a drug was put on the market that was said to be non-addictive. Still, it turned out to be highly addictive, and the dosage levels were very high. People did become addicted, and we’ve all seen the devastating outcomes of that.

What we felt about the FDA when we looked into this is that the bureaucrats like Dr. Frances Oldham Kelsey, who sit in their cubicles, receive piles of documentation and go through them carefully. To me, as a consumer, that’s a comfort. Drug companies may want to get their products out quickly. They might not appreciate a nitpicking bureaucrat—trained as a doctor or pharmacologist—going through all the paperwork. Still, as a consumer, I’m grateful. Please look at all the details and make sure the drug is safe.

The FDA’s development has paralleled the expansion of both big and small pharmaceutical companies and the overall growth of the pharmaceutical market. They now oversee the safety of $3.6 trillion products in the U.S. market alone. That’s a vast amount. My perspective, and the one we came to after doing the series, is that you want knowledgeable, expert people who know what they’re doing to prevent scandals and crises like the thalidomide disaster.

Jacobsen: What other stories are being pursued through the Lost Women of Science podcast?

Unger: The Lost Women of Science podcast launched in 2021, and we explore a mix of different stories. We’ve done several seasons, including the Frances Kelsey season, a five-part series about her life, work, and impact. That was our fifth season. Our first series was about Dr. Dorothy Anderson, probably unknown to most of our listeners. She worked in a New York hospital and discovered that cystic fibrosis is a genetic disease. She dedicated her work to helping those suffering from cystic fibrosis.

We’ve also done a series on Dr. Marie Nyswander, who developed methadone as a treatment for heroin addiction, which we called The Doctor and the Fix. We’ve covered Klari von Neumann, one of the first computer programmers, who worked on the instructions for computers used in developing the atomic bomb and beyond.

Our mission is to tell the stories of forgotten female scientists so they can receive the recognition they deserve. We also produce 30-minute episodes about various scientists, including astronomers, engineers, and others.

Jacobsen: Which episode received the most reaction from listeners?

Unger: The episode that received the most response was about Yvonne Clark, a Black engineer who worked at NASA. The reaction was partly influenced by the popularity of Hidden Figures, which also highlighted Black engineers and mathematicians at NASA. We received a lot of positive feedback on that episode. Interestingly, in reaction to the Kelsey season, not the Clark season, one listener shared a very personal story on our Facebook page. He mentioned that his mother had taken thalidomide as part of a so-called clinical trial in the U.S., and his brother, who was born stillborn, didn’t survive long after birth. That was a particularly poignant response.

And thalidomide was the cause of that. But thalidomide has returned to the market. It is now used as a very effective treatment for certain kinds of cancer and for leprosy. Of course, it’s indicated not to be taken during pregnancy. The person who wrote in said he had recently been diagnosed with one of these types of cancers and was now being prescribed thalidomide to help treat his cancer.

It was the same drug that had taken his brother away many years before. 

Jacobsen: Did you interview any survivors of these pregnancies?

Unger: Yes, we did. That forms part of our final episode, as we tried to bring the story up to date. There is a U.S. Thalidomide Survivors Group, and many of them didn’t even know others existed until much later in life. They found each other through social media, often in their 50s and 60s, because thalidomide wasn’t discussed much after the early 1960s.

The U.S. remains one of the only developed countries that has never financially supported thalidomide survivors. This stems from the fact that the drug was never officially approved in the U.S. Those affected were taking it in these so-called clinical trials with virtually no records kept. When the FDA investigated, they estimated that only 17 people were born with phocomelia, which was a wild underestimate given how widely the drug was distributed. Today, it’s estimated that there are about 100 thalidomide survivors in the U.S., and they’ve come together.

In early September, they went to Washington to lobby the government for support. Jennifer Vanderbes, whom we interviewed for the podcast, wrote a great book called Wonder Drug. She tracked down many of these survivors, who had been largely forgotten—just like Dr. Frances Kelsey.

Jacobsen: Do you have a particular favourite episode?

Unger: Of our series? No, you should listen to all of them, from episodes 1 through 5, to get the full story.

Jacobsen: You might be biased.

Unger: I’m biased, but start with episode 1 and see how it grabs you. However, I have a favourite Lost Women of Scienceepisode outside the Frances Kelsey series. We did a 30-minute episode on a woman from the 1930s to 1950s, a chemistry teacher named Mary Louisa Willard. She was one of the first forensic scientists, and she teamed up with the police department in State College, Pennsylvania, where she was based, to help solve crimes using chemistry.

Jacobsen: And that sounds like a great episode. How did you team up with Scientific American for this project?

UngerScientific American is our publisher because they host our podcast on their website and help promote it. We do all the work, and they assist us in reaching more people. They might also help with marketing and advertising, which is always helpful.

Jacobsen: Marketing and advertising is always helpful.

Unger: Yes, it definitely is. We’d love to reach as many people as we can. 

Jacobsen: I’ve covered everything I wanted to convey and explored all the creative angles I can think of. 

Unger: At Lost Women of Science, we have a tip line.

We also have a database with over 300 female scientists we may cover in future episodes. Often, people know of forgotten women scientists who did great work but have yet to receive recognition. We encourage them to call us, leave a message or email us. You can find the tip line at lostwomenofscience.org. We also create shorter programs about the scientists people tell us about, in a segment called “From Our Inbox.”

We interviewed the person who had left the tip and then researched the scientist to create a story.

Jacobsen: What about your upcoming episode for Breast Cancer Awareness Month?

Unger: Sure! For Breast Cancer Awareness Month, we’re doing a two-part episode on a very overlooked figure—Dora Richardson. She was the chemist in England who synthesized the compound that became tamoxifen, one of the most revolutionary treatments for breast cancer. It’s a drug therapy that went on the market in the 1970s and has saved thousands of lives. Katie Couric, who is a breast cancer survivor herself, is introducing our episodes on Dora Richardson because, frankly, I don’t think many people realize it was a woman chemist who developed the compound that became tamoxifen.

That series will be released at the end of October. We have much more coming up in November, but I’ll leave it at that for now.

Jacobsen: Thanks so much, Deborah. 

Jacobsen: Any final thoughts based on our conversation today?

Unger: My final thought is that unless we purposefully tell these stories, they’ll continue to be forgotten. We want to inspire people—especially women and girls—to pursue careers in STEM. While many do today, knowing that others have faced obstacles before them and still made a difference can be incredibly motivating. By sharing these stories, we hope to prevent more women from becoming “lost women of science” and instead inspire them to make their marks in the field.

Jacobsen: Excellent, Deborah. Thank you so much for your time today. I appreciate it.

Unger: Thank you, Scott.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Janice Harper: Surviving and Thriving From Mobbing

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/11/07

Janice Harper is a cultural anthropologist and the author of Mobbed! What to Do When They Really Are Out to Get You. She has written on the topic of mobbing and collective aggression for Psychology Today, The Huffington Post, and other publications. 

Harper discusses about mobbing and bullying, exploring the escalation of false accusations and the emotional toll on targets. They discuss how mobbing can lead to severe consequences like suicide or violence. Harper emphasizes self-reflection and gentleness, advising targets to move on, thrive, and find peace by accepting their experiences without internalizing victimhood.

Scott Douglas Jacobsen: So today, we are here with—should I say famous or infamous? No. Janice, Janice—we are here with the lovely Janice Harper. We’re going to be talking primarily about mobbing.

I sent an email focused mainly on narcissism. While it’s not your area of focus, an element of commentary here will be relevant to that series. So, how do we define mobbing? And how do we define bullying in a more precise context based on your experience?

Janice Harper: Bullying is a form of one-on-one interpersonal aggression. It might involve a few people targeting a single individual with aggression, such as verbal abuse or put-downs in the workplace. It could include sabotaging someone’s work, like the typical hostile colleague who singles someone out for abuse and writes them up for every minor issue. Mobbing is bullying on a larger scale, where someone in a position of power identifies a person to be eliminated and begins soliciting negative feedback about them, spreading rumours and gossip and encouraging others to join in.

In the workplace, the person might be subjected to investigation after investigation—often completely unfounded. However, the constant investigations create a perceived sense of wrongdoing. Mobbing is intended to eliminate someone from the workplace, group, or community. If not in a workplace, it could happen in a school, church, place of worship, or another community setting where the goal is to eliminate the individual because they won’t leave voluntarily, and direct elimination isn’t easy.

There’s a clear objective with mobbing—it’s not just how things are. The goal is to get rid of someone. Does that make sense?

Jacobsen: Mobbing can also involve false accusations, and these accusations can escalate into extraordinarily bizarre claims. For example, you were accused of building a hydrogen bomb and were investigated for it, right?

Harper: Yes, that’s correct.

Jacobsen: And you were exonerated, to be clear. So, what’s the danger in mobbing when things escalate to such a high level, where someone’s identity is being questioned and fabricated in such extreme ways?

Harper: Well, it’s a steady process. It doesn’t start with accusations like, “Oh, you’re building a hydrogen bomb.” In almost all cases, there’s a gradual escalation. In my case, it started with accusations that I lacked congeniality when I went up for tenure because I reported inappropriate behaviour by an instructor. It started with “she’s too negative,” then escalated to “she’s crazy,” then “she’s making suicidal threats,” then “she’s making homicidal threats.” Eventually, “she’s building a hydrogen bomb.”

You often see this steady progression of accusations in mobbing cases.

Jacobsen: How do these situations escalate so far out of hand? What are the dangers for people in these situations?

Harper: So, people amid mobbing experience significant dangers, including high rates of suicide. There are high rates of suicide among people who are mobbed because they’re stripped of their identity and publicly shamed. In my book, I write about the primal need for group support. When that group support is lost, especially in the workplace where someone’s means of making a living is threatened, it becomes primal.

People are threatening your economic survival. Your social survival is also threatened. You are so dehumanized, and your identity is so recast that there’s a high risk of suicide. Almost all mobbing targets who have contacted me have said they contemplated, if not attempted, suicide. Another danger is workplace violence, and I’ve written elsewhere about a case in Connecticut. I can’t recall the man’s name, but he worked in a trucking firm and eventually went postal. Even the term “going postal” comes from the aggression and mobbing that occurs with postal employees.

When someone is driven to the point of being completely dehumanized, feeling like they have no other option, and if they’re a male gun owner, there can be a real threat of violence. There are many cases where you hear about shootings in the workplace. Not in every case, but often, if you look behind it, there have been escalating attacks.

Now, what comes first, the chicken or the egg? Is the person perceived as potentially violent, so they become a target? Or can a person who isn’t at all violent be pushed to that extreme? In certain contexts, yes, they can. But the primary threat of mobbing is suicide for the targets. 

Jacobsen: I want to ensure we take a constructive frame here because, on a practical level. So, there are two stages to address: planning an exit and merging that with surviving and thriving after the exit. What are your main tips for finding a way out—from a community, family, workplace, religious setting–church, or mosque?

Harper: The first stage is recognizing that you’re the target of mobbing. And often, it takes people a long time to realize this. It did for me, too, because I initially saw it through the lens of bullying, focused on one abusive department chair. I was aware of the concept of mobbing, but it still took a while for me to recognize, “Oh, that’s what’s going on here.”

So, the first step is acknowledging that this is happening. Then, you have to get out of the situation. That’s the most difficult part for people. In the workplace, mobbing happens when eliminating a worker, which is not easy. A union, tenure, or other reasons may protect them. They aren’t going to quit easily because it’s hard to find another job or relocate their entire family to a new community for a new position. People are reluctant to leave, and often, there’s this accompanying feeling of, “I want justice. I’m innocent.” I certainly felt that way, too.

And almost everyone who comes to me is still in that mindset of “I’m going to fight this. I’m going to see lawyers.” And you can, but the more you fight it, the meaner they will get. The more they’re going to try to prove that you deserve this. So, getting out as early as possible gives you the best chance for survival. Once you get out, and even as you’re trying to get out, it’s important to address the obsessive thinking about it and the emotional flooding. Both happen when you’re being mobbed. 

Jacobsen: I’ve experienced it, though probably not to the degree of being investigated for building a hydrogen bomb. Right, yet I recall it’s almost like taking out the poison, or the source of the poison—removing the poison needle. That’s the equivalent of getting out. The immune system and the body need time to recover from the impact of that poison circulating through the system. It can take a while.

Harper: Yeah, it’s hard because the attacks are so wrong and constant. You are still determining what they’re going to do next. It’s like, “Oh my god, what’s next?” You’re not sleeping, constantly worrying and thinking about it all the time. And when you let your guard down, they pull more tricks—accuse you of something else, move you to a different position, take away responsibilities, or hold meetings without informing you. You find yourself shunned. It consumes your thinking, and it’s all you can focus on. In my book, I talk about techniques for controlling obsessive thinking.

Working with a therapist who understands cognitive behavioural techniques is important. They can help you break the cycle of obsessive thoughts—how one thought sparks another and keeps playing in your head repeatedly. Then there’s the emotional flooding, which is painful and humiliating.

You experience pain, shame, and rage over what’s happening to you. It’s crazy-making, and it can make you appear unhinged to others. They see you not performing well, acting paranoid, temperamental, and moody. It’s truly crazy-making.

So, address the emotional flooding, manage the obsessive thinking, and understand that you’re going through a grief process. Whether you’re losing your job, your community, or both, you’ll go through the stages of grief. Recognize it as grief—the bargaining, the anger, the denial, the depression, and finally, the acceptance.

The most important thing is this: in anti-bullying literature, they often say that bullies destroy lives. No. Perhaps they destroy aspects of your life, but they can only destroy your life if you decide to let them. It will be difficult to grow and heal if you stay in that place of rage and continue fighting for justice without moving on.

A central part of recovery is self-reflection. Some people accuse me of victim-blaming when I say this. Still, if you’ve been the target of mobbing, it’s important to understand how your actions or reactions may have contributed. That doesn’t mean it’s your fault, but it means you’re taking a holistic view of the situation.

Because even if it’s not to say it’s your fault it happened, how did you react to these situations? How did people perceive you? 

Jacobsen: Let me reflect on what I’m hearing. If this is a sticking point for people, it’s important to clarify quickly. I’m hearing that a community victimizes an individual. It’s important to make sure that has happened. This doesn’t deny the fact that victimization occurred, right?

Harper: Exactly. 

Jacobsen: Acknowledging that victimization occurred is essential, but also, as an individual, you must think, “How can I make sure I don’t take this on as my permanent identity so I can heal, grow, and move on?” And secondly, “How could any of my current or future actions potentially make this situation worse than it needs to be?” It’s a tricky consideration, a subtle point that can blow up for many people. It might be confused with victim-blaming; but as you’re describing, it’s more about empowering those who’ve been victimized. It’s empowering because it shifts the narrative for the individual.

Harper: Yes, the anti-bullying framework tends to say there is nothing you did, and the only reason this happened to you is because you’re so good at what you do that others felt threatened. That suggests you can’t be bullied if you’re a lousy employee, which is absurd. Anyone can be bullied, and maybe there was something you did or didn’t. But if you believe there’s absolutely nothing you could have done or did, that’s disempowering because it means, in your next job, you’re just as helpless.

However, if you think, “What about my reactions? In what way might my actions or reactions have played a part?” That can change things. Many people I’ve encountered have been so combative and aggressive (and I probably was one of them) that once the initial abuse begins, they become so pugilistic that it invites more abuse.

There’s a line in Frasier where the two brothers complain about being bullied when they were kids, and their dad says, “Yeah, but you didn’t need to take a briefcase to school.” And they say, “Briefcases? They were valises!” And he responds, “Yeah, but it invited it.” So, self-reflection is important, but it needs to come from a place of gentleness. You have to be gentle with yourself because if you’ve been mobbed, a crowd has already beaten you up, and you’re laying there bloodied on the ground, essentially. You don’t want to keep beating yourself up.

It’s about self-reflection with loving gentleness that helps you see how your responses, actions, or reactions may have contributed to your perception. Another part of the anti-bullying narrative says, “This happened to you because they were jealous—you’re so good at what you do.” There’s often an element of threat, but it’s a perceived threat.

If someone is good at what they do but also has a vulnerability, and others can sense that vulnerability, they’ll go after them. However, they see you as competent and without that perceived vulnerability. In that case, they may target you differently.

That’s a stellar employee. They’re rising in the ranks. No one will go after them unless that person has obvious insecurity or someone in a position of power identifies them as radioactive—stay away from this person. So, it’s got to be that combination of threat plus vulnerability to make them a target.

Jacobsen: What does thriving look like? Go.

Harper: Thriving—we all define that for ourselves. It’s being able to move on from it and to see it as an experience you went through, and as horrific as it was, it helps you learn more about yourself and others. It helps you not become bitter and to become a more multidimensional person. You might be wounded and likely come out of it with economic wounds. You’d come out of it with some professional wounds if it were in the workplace.

So, thriving is about accepting your life and who you are, regardless of any status that may have been pulled out from under you. Your livelihood may have taken a major blow. You may have taken major steps back socially, professionally, and economically. Still, it’s about being content with who you are and seeing that experience as, in some ways, a gift. Even if it wasn’t a welcomed gift, it helped you to see yourself and others in a more realistic but compassionate light.

Jacobsen: So, how do you feel now, beyond the indifference? How’s your life now?

Harper: Oh, it’s pretty great. It could be better, and I wish I were still a professor sometimes, so I feel that loss. But I work for myself now. I make far more than I ever did as a professor, working fewer hours. I live in a beautiful part of the world. I own a couple of homes.

I went from having nothing and losing everything to being probably much better off than I ever would have been if I’d stayed a professor—economically and financially. But it didn’t start that way. There were some rough years. But my life is good. I have a loving family and supportive friends, and it’s good.

But, like any major loss, it’s not like you think, “Oh, I wish this loss didn’t matter.” It’s a real loss; I wish I hadn’t lost my career. But that’s life. We only have one life, and it gets shorter every year. So, it’s up to us what we do with it.

Jacobsen: That’s wise advice. It was nice to meet you. Thank you so much for contributing to this exciting little series. It’s a positive topic.

Harper: Alright. Good luck with your project, Scott.

Jacobsen: Thank you so much. Nice to meet you.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Glenn Branch on the Scopes Trial in Books

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/11/07

Glenn Branch is the deputy director of the National Center for Science Education. He is a prominent critic of creationism and intelligent design and an activist against campaigns of suppressing teaching of evolution and climate change in school education. He is also a fellow with the Committee for Skeptical Inquiry. The Scopes trial, though historically overblown and specific to its era, remains emblematic of the creationism versus evolution debate, influencing later legal and educational battles. Despite setbacks and evolving legal frameworks, including recent Supreme Court decisions, there is hope for evolution education’s improvement, driven by secularization and enhanced state science standards.

Scott Douglas Jacobsen: Reporters and scientists continue to come back to the Scopes trial. Why is this particular trial so pivotal? 

Glenn Branch: The historical significance of the Scopes trial is complex. On the one hand, it would be wrong to take it as the creationism/evolution controversy in a nutshell. It was artificial, overblown, and not decisive; a lot of its features are peculiar to its historical context (constitutional law, for example, has developed significantly since the 1920s); and many people only know it through Inherit the Wind – which was not a documentary.

On the other hand, the Scopes trial is, for better or for worse, emblematic of the creationism/evolution controversy. It showcased the enduring themes of creationist rhetoric. And it provided a template through which many continue to understand the creationism/evolution controversy. When Tennessee adopted an antievolution bill in 2012, it was with the Scopes trial in mind that a former legislator dubbed it “the monkey bill.”

Jacobsen: What does Keeping the Faith by Brenda Wineapple bring to the table for the Scopes trial?

Branch: Well, Keeping the Faith is the most recent full-length treatment of the Scopes trial. The author of a number of highly regarded biographies of American literary figures, Wineapple knows how to tell a compelling story. Of course, 99 years after the trial, you wouldn’t expect any new discoveries, and there wasn’t anything surprising in the book’s narrative; it was a little disappointing that Wineapple didn’t bring any new historical insight to her project, but it’s certainly well worth reading, especially for people with only a nodding acquaintance with the trial.

Jacobsen: How do authors like Wineapple portray Darrow, Bryan, and Mencken, in the Scopes trial? My first introduction to the trial was through H.L. Mencken, who was hilarious. 

Branch: There’s a lot of variance, I think, but one fairly common tactic, which Wineapple among others in effect adopts, is to put Bryan and Mencken at opposing poles, leaving Darrow to be the voice of moderation, the voice of reason. That’s also the approach of Inherit the Wind, both the play and the Hollywood movie, where Matthew Harrison Brady is Bryan, E. L. Hornbeck is Mencken, and Henry Drummond is Darrow. Brady is a monster of intolerance and bigotry (although he has a moment, defending the ingénue Rachel against her father), while Hornbeck is flippant and cruel, especially toward and about faith; whereas Drummond, at the end of the play, thoughtfully hefts a copy of Darwin’s On the Origin of Species and a Bible, and slips them together both into his briefcase. A writer of non-fiction can’t take such liberties, but you still see a tendency to take this line, although Darrow was clearly closer to Mencken on the Bryan-to-Mencken axis than the midpoint. I should say, though, that even though he helped to shape the historical memory of the trial, Mencken wasn’t tremendously important for the trial as such — obviously he wasn’t involved in the trial, and while he certainly offered hilarious dispatches from Dayton, as you say, he actually left town before the end of the trial, so he missed the spectacle of Darrow putting Bryan on the stand. We should also bear in mind that there were a lot of other players, including Dudley Field Malone, one of Scopes’s attorneys who gave what both Bryan and Mencken regarded as the most stirring speech of the whole trial. Malone, by the way, eventually left the law for Hollywood, where he had a minor career as an actor, including playing Churchill in Mission to Moscow.

Jacobsen: How are Prohibition, the KKK, and eugenics, to which Wineapple devotes substantial attention, part of this narrative too?

Branch: The period after World War I was busy, with a lot of schemes for social betterment burgeoning in the wake of the global conflict — even schemes that were poorly thought out or even vicious. Prohibition, which was intended to solve social problems like alcoholism, family violence, and political corruption, went into effect in 1920. The white supremacist terrorists known as the Ku Klux Klan revived around 1915, and aimed at purifying the country for the benefit of native-born white Protestants, to the exclusion of blacks, Catholics, and Jews. The eugenics movement had been around for a while, but it was certainly enjoying influence in the 1920s: the Immigration Act of 1924, which banned immigration from Asia and set quotas on immigrants from eastern and southern Europe, was sponsored by a member of Congress named Albert Johnson, who was president of the Eugenics Research Association at the time. Also among such schemes was the post-war expansion of public education, which led to children across the country being exposed to more than just the traditional readin’, ritin’, and ’rithmetic — even, as in Dayton, Tennessee, to evolution. So anybody who was in, or who was commenting on, public life would tend to have views about these schemes and the connections among them, even if they weren’t actively involved in promoting or resisting them.

Jacobsen: And where did our trio of Darrow, Bryan, and Mencken stand on these issues?

Branch: Prohibition is easy: Bryan was a major booster of Prohibition. An editorial published in a Chicago newspaper not that long before the Scopes trial joked, “Mr. Bryan, being frequently intoxicated by his own ideas, has no use for wine. It is immoral to deny that the world was made in six days and it is immoral for grapes to ferment. He is pained because he has not got the six day opinion written into the constitution of the United States, but he is glad that he has the grape opinion written there.” (That editorial was alluding to a report that Bryan was interested in a constitutional amendment to ban the teaching of evolution; whether or not that was an accurate report, no such amendment was ever introduced.) In contrast, Darrow and Mencken despised Prohibition — Mencken opposed it on principle and also because, as he said, “I am omnibibulous. I drink every known alcoholic drink, and I enjoy them all.”

Darrow and Mencken also despised the Klan, although their attitudes on race differed a bit. In between the Scopes trial and the appeal of the Scopes trial, Darrow spent his time defending Ossian Sweet, an African American physician in Detroit who had moved into a traditionally white neighborhood, defended himself against a hostile white mob, and was tried for murder; Darrow helped in his defense, which ended with a hung jury and a mistrial. Mencken indulged in casual racism both in his published writings and in his correspondence, but he also encouraged the writers of the Harlem Renaissance, and one of his last publications castigated a local authority for segregating its tennis facilities — he was a complicated guy. Bryan was a racist, but a paternalistic rather than a vicious one, unlike some of his southern colleagues in the Democratic party of the time; his last political success was convincing the Democratic National Convention in 1924 not to adopt a plank condemning the Klan by name.

As for eugenics, shortly after the trial, Darrow published a hostile essay entitled “The Eugenics Cult” in The American Mercury, of which Mencken was the editor. Mencken wasn’t any friendlier to the eugenics movement, although that may have been owing to his general opposition to organized efforts for what he called “uplift”; otherwise, he regarded himself as a follower of Nietzsche, and had a lot of time for “weak-to-the-wall” slogans. Bryan, who was a champion of the common man — as long as he was pious, rural, and white — was very much opposed to “weak-to-the-wall” attitudes; part of his opposition to evolution was based, in fact, on his view that Darwin’s Descent of Man espoused such attitudes. But he never seems to have complained about the contemporary eugenics movement, and his wife, Mary Baird Bryan, was a supporter of at least one major eugenics organization of the day.

Jacobsen: A common view is religion and science at combat for the Scopes trial. Although a part of it, what is a more accurate, potentially non-adversarial, perspective?

Branch: Perhaps surprisingly, none of the participants in the Scopes trial really regarded it as a combat between religion and science. Bryan, who really led the 1920s crusade for antievolution legislation, thought that it was a combat between religion — well, between Christianity, not to put too fine a point on it — and atheism. His attitude toward evolution wavered a bit — at times, he seemed to suggest that he’d be fine with evolution except for human evolution, and you’ll note that the Butler Act, under which Scopes was prosecuted, banned the teaching of human evolution specifically; at other times, he seemed to suggest that evolution was all bunk — but what he clearly opposed was what he regarded as attempts to undermine the foundations of Christianity, society, morality. It’s for that reason that he felt the need to impugn the scientific bona fides of evolution. But he was unsuccessful in recruiting people with scientific credentials as expert witnesses in the Scopes trial, and partly for that reason the prosecution team chose a legal strategy that wouldn’t have benefited from expert witnesses, instead simply arguing that Scopes had broken the law, end of story.

On the defense side, Darrow might have come closest to regarding it as a combat between religion and science, although his agnosticism means that he was less concerned about religion writ large and more concerned with dogmatic religion. One member of the team, Dudley Field Malone, was religious, a liberal Catholic. Arthur Garfield Hays was of Jewish descent but not particularly observant; I don’t know about the erratic and slovenly John Randolph Neal Jr., which of itself suggests that he wasn’t particularly religious. But the defense team strategy was in general to argue that the Butler Act falsely assumed that science and religion were in conflict. In the same vein, they picked expert witnesses not only for their scientific credentials but also for their expressions of faith. As it turns out, the judge held that the testimony of the expert witnesses was irrelevant — their testimony was read into the record for the purposes of appeal, but it wasn’t heard by the jury — and that the prosecution’s legal theory, that the only relevant issue was whether Scopes had taught human evolution, thus violating the law, was correct.

It’s a mistake, I think, to regard the Scopes trial as a manifestation of some eternal struggle between two monolithic capitalized entities called Science and Religion. Rather, it was a local, context-dependent, contingent struggle between a particular religious outlook and a particular area of science, all influenced by social and cultural factors and values in play in that particular place and at that particular time. Like the Facebook status says, it’s complicated.

Jacobsen: How did race, gender, and regional differences affect the public’s perception of the trial?

Branch:  The Scopes trial divided the African American community. Devout African Americans declared their fidelity to the Bible, and even to fundamentalism, although the presence of established denominations and the absence of modernist theology hindered the spread of organized fundamentalism in the African American community. African American intelligentsia such as the great sociologist W. E. B. DuBois, however, took the side of evolution, regarding it as representing progress, both in general and for their race. They did so even though scientific racism was alive and well in 1925; in part because they saw that scientific racism was on the wane, and in part because they were convinced that antievolutionism in the South was driven by a fear of evolution’s implications with regard to race.

As for gender, traditionally, women were responsible for the education, especially in faith and morals, of their children. Thus it was common for antievolutionists of the Scopes era to appeal to motherhood: John Washington Butler, who introduced the law under which Scopes was prosecuted, explained his motivation by saying, “As a little boy I was taught by my mother to believe in the Bible.” And women, at least in Tennessee, were eager for the public schools to become (or to continue to be) involved in teaching faith and morals. Yet women were not leaders in the antievolutionist movement, in part, because it was driven by a self-consciously combative, intellectualized, masculine form of Christianity: female antievolutionist crusaders like Aimee Semple McPherson were, and are, unusual.

Region is quite interesting. It’s not usually realized that fundamentalism was initially a Northern and urban phenomenon: a reaction to modernizing tendencies in religion that were initially influential only in the urban North. If there’s one person that I’d credit — or blame — as launching the antievolutionist movement in the 1920s, it would be William Bell Riley, who was a Baptist pastor in Minneapolis; it was his World Christian Fundamentals Association that recruited William Jennings Bryan for the Scopes trial. John Roach Straton, a pastor in New York City, was also influential. But fundamentalism was adapted to flourish in the South. In Fort Worth, Texas, the pistol-packing pastor J. Frank Norris, who memorably denounced “that hell-born, Bible-destroying, deity-of-Christ-denying, German rationalism known as evolution,” was as responsible as anyone for bringing antievolutionism south. And today the South enjoys a reputation as particularly hostile to evolution, even though the Midwest is probably on a par.

Anyone who’s interested in these aspects of the trial should read Jeffrey Moran’s American Genesis, published in 2012, which has a good discussion.

Jacobsen: What religious views were responsible for the Scopes trial?

Branch: That turns out to be a remarkably complex question! If you wanted to give a one-word answer, it might be “fundamentalism,” and you can certainly find respectable historians who study the trial who would agree. But in his American Apocalypse, published in 2014, Matthew Avery Sutton emphasizes that “evolution had not been a significant factor in the rise of the fundamentalist movement, nor had fundamentalism been at the base of Bryan’s crusade, nor were fundamentalists the only Americans uncomfortable with Darwin’s theories.” All three of those points are generally right, I think, so I’ll expand on them just a bit.

First, fundamentalism is often said to begin with the publication of The Fundamentals, a series of pamphlets published between 1910 and 1915 that addressed various issues from what we would now describe as a fundamentalist perspective. Evolution was not a major concern of these pamphlets, and the attitudes toward evolution that were visible were not especially hostile — dismissive or skeptical, perhaps, but not hostile. Second, Bryan, although a devout Presbyterian and someone eager to help steer the church — he ran for the position of Moderator of the General Assembly — wasn’t really involved with the fundamentalist movement until the 1920s, and his theological approach for much of his career was more similar to the so-called social gospel movement, which aimed to apply Christian ethics to social problems: Prohibition was one of the results, and Bryan was a keen Prohibitionist. Third, perhaps less impressive, Sutton is right that fundamentalists weren’t, and aren’t, the only Americans leery of evolution — but, on the other hand, they seem more inclined to try to enshrine their leeriness into public policy!

In any event, despite its potential to mislead, “fundamentalism” might be the best one-word answer you can give.

Jacobsen: Scopes was convicted, but although his conviction was overturned on appeal to the Tennessee Supreme Court, the Butler Act remained on the books. What became of it and of the other Scopes-era bans on teaching evolution?

Branch: The Tennessee legislature repealed the Butler Act in 1967, in part because of the publicity about it due to the Hollywood movie version of the play Inherit the Wind and in part because there were credible lawsuits being filed against its enforcement. Only two other states then had evolution statutes: Arkansas and Mississippi. The Arkansas law was challenged in a lawsuit that wound up with the Supreme Court in 1968, which ruled, in Epperson v. Arkansas, that the law violated the Establishment Clause of the First Amendment. The Mississippi law was similarly struck down by the Mississippi Supreme Court in 1970.

Jacobsen: But that wasn’t the end of efforts to undermine the teaching of evolution, was it?

Branch: By no means! The strategy in the second wave of legislation, from the 1970s to the 2000s, was to balance the teaching of evolution with a supposed alternative: “biblical creationism,” “creation science,” or “intelligent design.” But these proposals, when adopted, were routinely — and successfully — challenged as unconstitutional in the federal courts: a statute in Tennessee requiring equal time for biblical creationism in textbooks in Daniel v. Waters (1975); statutes in Arkansas and Louisiana requiring equal time for creation science in classrooms in McLean v. Arkansas (1982) and Edwards v. Aguillard (1987); and a Pennsylvania school district policy requiring the teaching of intelligent design in Kitzmiller v. Dover (2005). In each case, the court held that the supposed alternative to evolution was, at the bottom, religious, so a public school’s presentation of the supposed alternative as scientifically credible would violate the Establishment Clause of the First Amendment to the Constitution.

Jacobsen: But even the Kitzmiller trial didn’t put an end to it.

Branch: Alas, it didn’t. It was already clear to the proponents of intelligent design that despite their hopes their ideas weren’t going to survive constitutional scrutiny. As a result, a third wave of legislation emerged circa 2004, seeking to blunt the teaching of evolution. Without mentioning any supposed alternatives to evolution, such proposals typically allow (rather than require) public school teachers to present “the strengths and weaknesses” of supposedly controversial scientific topics, with evolution often the sole example adduced of such a topic. About eighty such bills have been introduced in state legislatures since 2004, with three enacted: in Mississippi in 2006, Louisiana in 2008, and Tennessee in 2012. These laws have not been challenged as unconstitutional in court in part because they are permissive: in the absence of egregious conduct on the part of a teacher, it would be difficult to demonstrate the harm caused by such a law to a prospective plaintiff. By the same token, however, it is unclear to what extent teachers in these states avail themselves of the license that the laws afford them to miseducate their students about evolution.

Jacobsen: What does the survey data tell us about evolution education at a national level — based on surveys from 1939-1940, 2007, and 2019?

Branch: The first of these surveys found that 53.7 percent of high school biology teachers reported that evolution was taught either as a fact or as a “principle underlying plant, animal and human origin.” The second found that 51 percent of high school biology teachers reported emphasizing that evolution was a fact while not giving any credence to creationism. Now, these surveys aren’t exactly comparable: there was probably a selection bias and a response bias in the earlier survey, resulting in a rosier picture for evolution education, and the questions are obviously different. Still, these results suggest a lack of progress over 67 years.

Matters are quite different when we compare the results of the 2007 survey with those of the 2019 replication, however. In that short 12 years, there was a considerable improvement, since the latter survey found 67 percent — up from 51 percent — of high school biology teachers reporting that evolution was a fact while not giving any credence to creationism. The improvement was in part to increasing exposure to evolution on the part of pre-service teachers and in part to increasing emphasis on evolution in state science standards, especially the Next Generation Science Standards, a model set of standards developed by 26 states and a consortium of various non-profit organizations, released in 2013, and adopted by 20 states plus the District of Columbia.

Jacobsen: So are we out of the woods, as far as evolution education is concerned?

Branch: Unfortunately, no. Of particular concern is the currently revanchist Supreme Court. In its decision in Kennedy v. Bremerton School District (2022), the court discarded what had been the settled tests for whether a government action violated the Establishment Clause of the First Amendment to the Constitution — the Lemon test and the related endorsement test — which were the foundation for the successful litigation against the antievolution legislation in the second wave. It is unclear whether such cases would be decided differently without those tests. But creationists are alive to the possibility. In 2021, Mary Bentley, a state representative in Arkansas, introduced a bill that would allow the state’s public school educators to “teach creationism as a theory of how the earth came to exist” — which it isn’t, but whatever. On the floor of the legislature, she was reminded by a colleague about the case law establishing the unconstitutionality of her proposal, and replied by “noting that the high court’s makeup has changed since then.” 

Jacobsen: But is there reason to hope?

Branch: Fortunately, yes! Despite the occasional outbreak of explicit attacks and a background level of implicit hostility across the country, creationist attacks on evolution education are on the wane, owing to the accelerating secularization of the United States and, perhaps, to the efforts of people of faith to reconcile their communities to evolution. Part of the reason that it’s been so easy historically to launch such attacks, of course, is that the U.S. educational system is so decentralized, with about 13,500 local school districts calling the shots with respect to curriculum. But despite the continuing decentralization of the American educational system, there are centripetal forces at work. State science standards have been increasing uniformity, as well as quality, in teacher preparation and professional development, textbooks, and curricula, with the availability of free, vetted, and standards-aligned curricula a recent phenomenon contributing as well. Perhaps in the future all American students will be in a position to appreciate that nothing in biology makes sense except in the light of evolution.

Jacobsen: What are your thoughts on the positive and negative aspects of K-12 education, particularly in situations where some students in certain school districts attend a more evolution-oriented biology class while others do not, based on the preferences of their parents? How might this affect those students after they graduate from K-12? How might this impact them during their K-12 education if they receive a less comprehensive understanding of the objective reality of evolution?

Branch: Well, there are numerous inequities in the U.S. educational system, many of which stem from local control, where most schools are funded by local property taxes and governed by locally elected school boards. This means that even within a single state, one student might be learning evolution from a prepared teacher willing to teach it effectively, while another may not. The system of local control extends even to individual schools and classrooms. Thus, a student in one classroom might receive a quality education in evolution while another student does not. There are anecdotes suggesting that, in some schools, students are informally placed into different classrooms based on what teachers anticipate their family’s reaction to learning about evolution.

This is unfair to students deprived of a complete understanding of a central concept in biology. It can also have long-term consequences if these students pursue higher education in fields where the study of evolution is essential or in careers in fields like medicine and agriculture, where knowledge of evolution is economically important. 

Jacobsen: I’m curious: What do we know about the 13,500 school districts? Have any representative surveys been conducted? 

Branch: In the late 1980s and early 1990s, there were a few surveys of school board members and their views on evolution education. Additionally, there may have been some studies of administrators from that period, but there has been little since then, so more work needs to be done.

In 2007, two political scientists from Penn State, Eric Plutzer and Michael Berkman, conducted only the second national survey of high school biology teachers regarding their thoughts on and teaching evolution. In 2019, the National Center for Science Education (NCSE) and Eric Plutzer replicated that survey and found substantial improvements. The NCSE, where I am the deputy director, promotes accurate and effective science education, particularly teaching evolution and climate change.

Jacobsen: If you were to conduct a new survey today, several decades later, covering the full 13,500 school districts, which factors would be the most critical to target for gaining insight into how these districts handle evolution and biology education?

Branch: That’s an interesting question. One important area would be to inquire about explicit formal policies. While school districts often have policy manuals, they tend to be generic or only slightly modified from boilerplate; but sometimes they have adopted formal policies aimed at undermining the teaching of evolution in one way or another What might be more revealing—but harder to uncover—would be informal policies, such as the extent to which students are informally tracked into evolution-friendly or evolution-unfriendly biology classes, as I mentioned earlier.

It could be challenging to ask administrators or board members about this, as they might be unwilling to report accurately if they believe a truthful answer could reflect poorly on them. Thoughtful consideration is needed to design questions that yield reliable information without triggering too much concern from respondents.

Jacobsen: Who is most important for a public education and critical thinking organization to engage with administrators, high school teachers, or local school board members?

Branch: Well, local school board members, who are locally elected, are crucial, but  in general, their main constituency is who they will listen to. We at NCSE have had friendly relations with several members of local and state school boards, but it’s not something we can always count on. Rather, we are more likely to assist local citizens by giving them talking points, suggestions, or strategies to approach local school board members, administrators, or teachers if they face challenges to evolution education in their schools. Teachers and administrators are responsive to certain types of claims they’re familiar with. For example, teachers and administrators can be reminded to check their local district’s policies if they need to follow them, or they can be directed to state science standards, which are documents specifying the skills and knowledge students are expected to gain through science education.

State science standards can be especially useful if a parent comes in and says, “Why are you teaching my kid evolution? I don’t like it. Stop”? Standards that contain evolution allow teachers to say, “Evolution is part of the state’s science standards. The state expects your child to learn about evolution, and that’s what I’m doing—just my job.”

Jacobsen: What do you find to be the most meaningful part of your job?

Branch: One thing I enjoy about my job is doing various tasks daily, so I stay energized. However, one of the most rewarding aspects is helping people navigate the intricacies of their local education system to resolve conflicts over the teaching of evolution. Most people don’t want to be publicly associated with lawsuits; they just want the issue to disappear. So, it’s a win for science education whenever NCSE can help them resolve the situation quietly. That’s one of the most gratifying parts of the job.

Jacobsen: Thank you for the opportunity and your time, Glenn. 

Branch: My pleasure, Scott!

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Paul Bramson on Communication, Confidence, and Coaching

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/11/06

Paul Bramson is among the most impactful and gifted keynote speakers and trainers globally. He consistently delivers compelling talks and training workshops that leave a lasting impression. Paul is recognized as a thought leader in communication, leadership, and sales. He has over 25 years of experience inspiring all levels of professionals, leaders, and teams. Paul’s ability to captivate and entertain audiences stems from his genuine passion, unique talents, and commitment to improving. He has recently been featured in BuiltInMSNGoBankingRatesFortune, and Forbes. Hediscusses knowing his communication talents early, becoming president of his high school class, and realizing his passion for public speaking. He talks about developing communication, sales, business, leadership, and keynote speaking skills while emphasizing the importance of confidence, preparation, and audience management. 

Scott Douglas Jacobsen: Today, we’re here with Paul Bramson to discuss communication. I have an earlier live question for you. Did you show any early talents or personality style suggesting that you were interested in or effective at communication? Were there any moments in your early life where you realized this?

Paul Bramson: In my life. 

Jacobsen: Yes.

Bramson: What do you think? I just woke up as an adult. I love this question, Scott. I’m going to be very American with you, so be ready. 

Jacobsen: You might be fitting to sound more stereotypically New York.

Bramson: I’m from Boston.

Jacobsen: Oh, you’re from Boston? Excellent! 

Bramson: I went to Boston University. My communication journey began early. I was big into sports and was captain of the basketball team. But it really started when I became president of my high school class, and I got the chance to speak to bigger audiences. That was the moment I thought, ‘Wow, I enjoy this, and I’m pretty good at it.’ However, as an adolescent, you don’t fully know. That was a tell-tale signs. That was a key moment when I realized I wanted to speak in front of people. That passion grew from there when I went to college.

Yes, I joined a fraternity and did a lot of socializing, but it wasn’t until I entered the business world—when I went into sales—and eventually became an international sales speaker and trainer for MCI Communications, traveling the world. I thought, ‘Wow, not only do I love doing this, but I’m also good at it.’ It was a gradual build-up from high school to college, to the work world, and then at age 32, I went out on my own.

Jacobsen: What was your experience with the fraternity? Did that help build your communication skills?

Bramson: It’s been a long time since I’ve talked about my fraternity. Scott, sometimes, people know they’re good at communicating with others. I was good at that. I worked as a bartender and at the doors, so I knew I could communicate well. However, that doesn’t always transcend into the work world.

I recognized I had strong communication skills, and I used them a lot within the fraternity and college life. The next logical step for me, though I’m a lot older than you, Scott, was to move into sales around 1992–1993. Sales helps you, more then than now, to leverage those communication skills. 

Jacobsen: When you are giving training and workshops, and public speaking and professional keynotes, what would you say are the emotional hurdles that can come from most people when they are beginning to do those things… 

Bramson: What do you mean by that?

Jacobsen: I mean by that the Jerry Seinfeld joke that people’s number one fear is public speaking. 

Bramson: Oh, it’s not even close. 

Jacobsen: Their number two is death. So, they’d rather be in the casket than giving the eulogy. 

Bramson: [Laughing] That is his. I used to use that one.

Jacobsen: There you go. In that sense, when you are helping people train in these skill sets, what do you look for in terms of difficulties that they may be commonly having, so you can help them as speakers, as communicators?

Bramson: When I do training, there is a difference between training and keynote speaking. So, I talk about all different topics. Sales, leadership, communications, connecting like a pro is a big one. What you’re talking about is presentation skills, people are nervous because they feel very vulnerable speaking in front of people. They need to get more reps at speaking in front of groups. The biggest challenge is the nervousness. They have been coached and trained appropriately, especially your generation and lower. There wasn’t a lot of the verbal communication, more tethered to the technology. I’m sure you’ve heard all of this, Scott. It is getting more reps and more appropriate coaching from people that are credible and getting less nervous doing it. When you’re older, you have the emotional intelligence and self-awareness to say, “What makes me nervous? What doesn’t make me nervous?”

When I’m in front of people, as long as I know my content, Scott—and this is the key thing—you’ve got to know your content. You’ve got to be prepared. Right now, you’re winging this interview, so I’m making you pivot. I can tell from your facial expressions, “Wow, he’s making me work a little harder at this.” By the way, when you know your content really well, and you do; if I know my content, I’m really good—like world-renowned good, Scott. I realized this when I was younger. I have a lot of inherent, innate skills. I can be charismatic, I can be dynamic. But the other thing I have, Scott, is that I know how to manage an audience. There are three things: you have to know your content, you have to be dynamic, and you have to be able to manage your audience. I can do all three. I knew that at a young age.

Here’s something interesting, Scott: I’ve never had imposter syndrome. I never experienced it. That’s a popular concept these days, right?

Jacobsen: Yes, it comes up a lot when people talk about these topics—even among highly successful people. 

Bramson: You have a good radio voice, Scott. 

Jacobsen: I appreciate that. 

Bramson: I didn’t say face. I said voice. 

Jacobsen: That’s right. 

Bramson: You’ve got an excellent voice.

Jacobsen: There’s this George Carlin line.

Bramson: Did you say, George Carlin? [Laughing] You love the comedians. 

Jacobsen: He once said that various comedians he knew, who were prominent at the time, were “wracked” with self-doubt. That was his word—“wracked.” 

Bramson: Comedians are a different bird. There’s something wrong with comedians to begin with, but that’s another story, as you probably know. Sorry, finish your question.

Jacobsen: Yes, so, when I hear the common more contemporary phrase “imposter syndrome,” which is popularized, I think of the more straightforward language of a prior generation of “self-doubt.”

Bramson: Fair. 

Jacobsen: Someone could have all the skills, they could perform well, but emotionally, they lack that security tied to their abilities. 

Bramson: Now, Scott, you’d have to put them on a therapist’s couch for that. There are some deep-rooted issues at play. But let’s say, we’re not having that conversation.

Jacobsen: Right.

Bramson: Imposter syndrome can come from a lot of different area. In my experience, I never lacked confidence in myself. I thank mom and dad for a strong upbringing. In my experience, aside from getting on a psychiatric couch, the reason why people experience imposter syndrome is that they don’t feel like they belong in that environment. They might be speaking to a much more educated or credible group, and they don’t feel they have the credibility. This is the kind of thing that leads to imposter syndrome from what I’ve seen working with people, especially with people who haven’t developed the skill set. If they haven’t been coached or trained appropriately, it’s like a professional athlete, Scott.

Unless you’ve had the reps, proper training, and coaching, I’ll use hockey as an example, which I’m sure you love being in Canada—I could be wrong. Imposter syndrome, especially among the young, stems from not feeling like they belong in that arena with more experienced people. When young people communicate to older audiences, they feel that imposter syndrome because they think they don’t have the credibility to do it. However, if a younger person has a strong skill set—such as being able to communicate well and having some emotional intelligence—that can mask or create a credibility.

For example, I might be older than you, Scott, but I could think, “Wow, Scott is a better communicator than I am.” As a result, I want to listen to you. Does that make sense to you?

Jacobsen: Yes.

Bramson: I hope that answers your question. 

Jacobsen: What do you find is the baseline skill set most people lack when they come for communication training? 

Bramson: Are we talking about communication, sales, leadership, or all of the above?

Jacobsen: Just communication.

Bramson: So, it depends. This gets a little deeper, especially when we’re talking about presentation skills. What do they lack? Confidence. They lack confidence, but eye contact, movement, posture, gestures—those are all visible actions. People often lack tremendous confidence in executing them. They simply haven’t put in the reps. They often fail because they haven’t practiced enough.

Jacobsen: How long does it take, or how many reps do they need? That’s a two-part question. 

Bramson: Well, this is complicated because reps can vary depending on the audience, the content, or the role they’re in.

Typically, they need about five years of consistent practice. I’m not just talking about getting up and doing one speech. You could do a speech 10 times, practice how you look and sound, and get good at that specific speech. But if we’re talking about building a foundational skill set, it takes about two to three years of consistent practice—at least once a month—to become proficient.

This takes real work, Scott, if you want to be “really good at it.” 

Jacobsen: But how often do you meet people who are motivated to become “really good at it”?

Bramson: Plenty of people say, “I wish I were more confident speaking in front of others.” That’s a huge crowd. People are always enamored when I tell them I’m a professional speaker. They ask, “What do you speak about?” I tell them sales, leadership. They’re like, “Wow, that’s exciting! I could never do that.” I hear it all the time. How do you feel speaking in front of people, Scott?

Jacobsen: Oh, I’m okay. 

Bramson: Do you wish you were better?

Jacobsen: It’s always nice thing to be a little bit better at something, sure. 

Bramson: “Something” or something like that?

Jacobsen: Sure, depending on what it is. It’s probably not good to become a better thief.

Bramson: Sure, but I said something like presenting.

Jacobsen: Yes, something virtuous like that. 

Bramson: “Virtuous” is a good word.

Jacobsen: Yes.

Bramson: This kind of improvement takes time. I still work on presentation skills, but it’s not as popular as it used to be. It’s still popular, but what’s more popular now is how to communicate effectively with people—that’s the connecting part. How can someone connect with others better when they communicate? That’s the stuff that resonates with people now. Presentation skills are still fine. I do virtual presentations. My team does them too—virtual and face-to-face presentation skills. The big ones are connecting like a pro. How can I better connect with Scott so my message resonates with him rather than speaking one way? 

Jacobsen: Do you find this particularly poignant in sales and business?

Bramson: Life, Scott. Yes, it’s a life skill, Scott. If I know how you’re built—I call these your “underlying needs”—then I can speak in ways that resonate more with you. That’s part of a program I offer. If I understand your underlying needs, I can speak words and language more likely to resonate with you. You’re more likely to listen and engage. For example, do you have people in your life who absolutely drive you crazy when they talk to you? The answer is, ‘Yes.” They don’t know how to talk to you. On the flip side, do you have people in your life who just “get you”?

Jacobsen: Yes, in different ways and to different degrees.

Bramson: And you prefer to be around the people who get you, right?

Jacobsen: Sure, when I get out and want to socialize. 

Bramson: That’s because some people connect better with you than others. Let me give you an example, Scott. I won’t tell you what my specific underlying need is, but there are generally four: the need to be right, the need to be liked, the need to feel safe, and the need to look good. I’m on one of those needs. Do you remember what I asked you at the very beginning of this conversation?

Jacobsen: No, I don’t.

Bramson: I asked if you had done any research on me. 

Jacobsen: I said, “No.” 

Bramson: Now, that doesn’t resonate with me—not that Scott doesn’t resonate with me, but that statement didn’t. My underlying need is the need to look good, so I appreciate when people show they’ve prepared. I’m not saying you were disrespectful, but that’s an example of how our needs affect how we connect.

Bramson: So, I want to be clear. I’m not saying that. But if you had said, “Paul, I’ve done all this research about you,” that would have connected with me. When you say, “I’ve got nine other people,” I don’t care about that. I care about you and me connecting. Does that make sense?

Jacobsen: Yes.

Bramson: Now I’m assessing your underlying need. You’re not motivated by the need to look good, by the way. I don’t think that’s one of yours. You’re likely motivated by one of two things: the need to be right or the need to feel safe. Maybe the need to be liked, but not the need to look good. I haven’t fully defined this for you yet, though.

Jacobsen: Right.

Bramson: Anyway, that’s the connecting piece. 

Jacobsen: That four-part theory—is there an underlying psychological framework for it?

Bramson: I’ll make it easy for you. This isn’t about personality types, like Myers-Briggs or a DISC profile. Those are institutionalized systems. They’re fine. They have their place. What I’m talking about are motivational drivers. Why do you behave and react in certain ways when people talk to you? What makes you feel fulfilled or unfulfilled? That’s the underlying basis.

Jacobsen: Where do you find that people seeking communication, business, or sales skills usually fall within those four categories?

Bramson: It’s not about the person but rather the roles they gravitate toward. 

Jacobsen: That’s an interesting question.

Bramson: No, seriously, that’s a great question. I mean it. Very astute, Scott. Typically, people tend to go into roles that align with their underlying needs. It’s about what makes them feel fulfilled or not. For example, in sales, the need to look good and the need to be liked are common. These roles might attract people who want to stand out or build relationships or flex a  bit..

People in account management or engineering roles are more often driven by the need to be safe or the need to be right. They prefer predictable, process-oriented structure. The only reason I hesitate to peg you as someone driven by the need to be safe is that you’re a freelancer, which isn’t the safest of the roles. 

Jacobsen: [Laughing]. 

Bramson: [Laughing] Do you value relationships? 

Jacobsen: It depends, yes, to some degree, particularly close, intimate ones.

Bramson: If you leave this conversation, will you think about whether Paul liked you or whether Paul respected you? Which would matter more to you?

Jacobsen: Third option: neither.

Bramson: No, no, no. There’s no third option.

Jacobsen: Neither really matters.

Bramson: Don’t sidestep the question, Jacobsen. 

Jacobsen: It’s both.

Bramson: You might lean toward the need to feel safe. I said that earlier. 

Jacobsen: It might also be a false dichotomy.

Bramson: [Laughing] It’s not a false dichotomy. They’re not that dissimilar. There’s a lot of overlap. Anyway, I knew I was right. Let’s keep going.

Jacobsen: What are the stumbling blocks that are rarely encountered, but you do find? I’m thinking about areas where people, even after a year of learning basic skill sets and getting those reps in, still struggle. It’s not necessarily about skills or emotional motivations. So, when people are, let’s say, two to three years into developing a foundational skill set, or maybe even up to five years in to become proficient—whether it’s in sales, leadership, communication, or other areas—they’re quite far along. Yet, many people still face common issues, like a lack of confidence, imposter syndrome, or self-doubt. But I’m curious about the rarer challenges people face, even after getting training from you or others. What uncommon stumbling blocks come up at later stages of development?

Bramson: That’s a thoughtful question, so I appreciate it. I’ll give you an answer, and I hope it addresses what you’re asking.

What I’ve noticed isn’t something specific to the younger generation. The Gen Zs of the world are full of, excuse my language, piss and vinegar. They’re ready to take on the world, and they want to be better. They question things, but it’s to evolve.

However, as people progress in their careers, the one thing that is absolutely eye-opening to me is the lack of emotional intelligence, Scott. It’s scary. So, to answer your question—it’s not really an outlier, but it’s a significant issue.

Emotional intelligence has five elements, according to Daniel Goleman: self-awareness, self-regulation, motivation, empathy, and social skills. What I often see is a glaring lack of self-awareness and self-regulation, especially in leadership roles. It’s shocking, really. These are people leading teams, yet they lack those essential emotional skills.

Emotional intelligence has been around for years, and in the early 2000s, companies started to recognize the importance of soft skills. But even now, the absence of emotional intelligence in leadership is a real problem.

I’m not going to invest in this. But fast forward to 2024, and emotional intelligence is high on the list. The problem is that people aren’t being trained or coached appropriately, and they don’t interview for it.

Jacobsen: When they’re not interviewing for emotional intelligence, what about empathy? That’s one of the five elements of Goleman’s framework, which you mentioned. As I’ve interviewed experts on narcissism—and I’ll be interviewing more—there seems to be a rising tide of narcissistic traits over the past several decades.

Bramson: Did you say narcissism?

Jacobsen: Yes. There’s been a rise in narcissistic traits—not necessarily full-blown narcissistic personality disorder, though that might follow from the trend. It’s more of a cultural shift, with a rise in certain traits or subcomponents of narcissism. Social media might be a factor, but regardless of the cause, do you think a reduction in empathy is connected to that? Does this impact people’s ability to excel in sales, business, and communication?

Bramson: Empathy has a bigger impact on leadership, though it’s important for everyone. From a leadership perspective, empathy is often lacking, and it’s crucial—along with compassion and sympathy. While they aren’t the same, they’re closely related and fall under the same umbrella. But it’s not just empathy that’s the issue.

There’s also a significant lack of social skills. Some people just don’t connect well with others, and yet they’re put into leadership roles. It’s like, wait a minute—you’re leading an organization, but you don’t have the social skills to connect with people? That’s counterintuitive. So, it’s not just a lack of empathy; it’s also poor social skills. And those two—empathy and social skills—are critical for connecting well with others. The first three elements of emotional intelligence are more about the individual.

So, I’d argue it’s a combination: yes, empathy is lacking, but so are social skills. Have you ever been around someone and thought, “My god, they’re awkward”? I’m sure you’ve interviewed people like that—people who come across as awkward despite their professional achievements.

Jacobsen: That’s fair. Some people’s professions speak to those issues, and others just come across that way naturally. Recently, there was a story involving a student association. The student newspaper was reporting on improper actions by some of the executive members, and I reached out to interview them about it.

There was a petition to dissolve the student newspaper and the arts publication, along with the ink society publishing house. They wanted to remove any mention of the student association from past or future publications. The petition seemed questionable, with invalid student IDs and mismatched names.

One individual told me it was their first interview, as they had just jumped into the job. It was an awful situation to start with, so I kept the interview short and light. In that case, it wasn’t necessarily a lack of skills but rather sensitivity to inexperience. It echoes what you said earlier—sometimes younger people haven’t had the chance to develop those emotional or social skills yet.

So rather than something situational, they might be on the spectrum, or there might be something that makes it harder for them to develop these skills. That’s something deeply rooted. And it’s not something easily extirpated. It’s just there.

Bramson: Yes. 

Jacobsen: So you have to be sensitive to that. I’m not sure what my question is exactly, but when dealing with leadership and someone lacks those skills, how do you build them up? And if the issue is intrinsic, how do you help them develop those skills? I might be assuming something in that question, because it’s probably more about helping them facilitate their own development, rather than just teaching them.

Bramson: That’s fair, of course. Well, let’s do the first part first, and then don’t forget the second part. Do you have the second part ready?

Jacobsen: Yes.

Bramson: I’ve done a lot of this in my career, though I’ve moved away from it recently. You need one-on-one coaching. Forget about psychologists and sociologists—you can have them, but I once worked with a company that had a psychiatrist on staff. Fascinating guy, super smart. He was from Chicago and did institutionalized work with them, which was helpful, but most companies won’t do that. People need one-on-one coaching.

For instance, Scott, if I spent an hour with you, I wouldn’t be where I am today, but I’d be more effective after that hour—not because I don’t respect you, but because we’re talking about deep coaching. You’ve got to get into someone’s psyche, understand how they grew up—that’s something you touched on earlier. You need to understand their foundation and start from there. For example, let’s talk about where someone is empathetic and why they feel less empathy in certain situations.

Coaching is essential. No one gets better on their own—they just don’t. By the way, someone who grows without coaching or without what I call a “personal board of advisors” or mentors will find it hard to elevate. Sure, they can attend a training program, which is fantastic. But after leaving a great training program, it’s like a sermon—they’ll forget it in two weeks. You need consistent follow-up coaching. That’s how you become more aware and better. I hope that answers your first question.

Jacobsen: And what if the issue is intrinsic?

Bramson: What do you mean by intrinsic?

Jacobsen: So, qualifier: I’m not a medical professional. But if someone comes to you and says they have a particular issue that results in social deficits—something intrinsic that a medical professional has diagnosed—how do you handle that?

Bramson: That’s something for a medical professional to handle. If someone tells me they have a personality disorder, I’m out. I won’t go near that because I’m not a medical professional. I know what I’m good at, and I stay in my lane. I’m not a medical professional, so I can’t provide medical advice. When you talk about intrinsic or foundational issues—oh, I’m out. It’s funny—not funny in a humorous way, but interesting that you bring this up.

If someone brings up medical issues, I say, “I’m out.” I don’t touch that. You need to talk to a medical professional. I can discuss things from a work perspective, or from a life or work landscape perspective, without touching on medical topics. That’s where I’m comfortable. But anything medical—I’m out. People take medication for these issues, Scott, and if anyone without a medical degree attempts to handle that, it’s a scary situation. I wouldn’t go near it. So, are you getting what you need?

Jacobsen: Yes, this is interesting.

Bramson: Good. By the way, you’re doing a great job, Scott. Are you an academic? You’re very thoughtful. I imagine you were good in school. I have a slight suspicion. Either that or you didn’t try hard. 

Jacobsen: I’d say average in school.

Bramson: But you come across as very sharp. You come across as an academic, and that’s a compliment.

Jacobsen: Thank you. So, what’s your take-home message for people at the end of a session, like a keynote? When you finish up a keynote, what are you hoping people walk away with?

Bramson: I want them to be better. I want them to be better at work and better in life. People often get into relationships—whether it’s a work relationship or a personal one—and they don’t understand why things aren’t going well. The relationship isn’t evolving positively because they don’t connect well. You need to ask yourself, “Why is that?” It could be something you’re doing, or it could be something they’re doing, but you need to coach people to be better.

As Dr. Phil says, you have to teach people how to treat you. The other thing I want people to take away is this: stop talking from your own perspective and start speaking from someone else’s perspective if you want to connect with them. That’s what I want them to do. Stop communicating the way you’re built and start communicating based on how others are built. You’re more likely to connect if you speak the way they think, not the way you think.

Jacobsen: Drop the mic?

Bramson: Drop the mic! I’ll drop the mic on that one.

Jacobsen: I’m sure you do that occasionally.

Bramson: I will drop the mic!

Jacobsen: Excellent. It was nice to meet you. Thank you so much for your time today.

Bramson: Scott, thank you for carving out the time. I look forward to seeing the article. Excellent. It’s been a pleasure.

Jacobsen: Thanks, Paul. We’ll see you soon.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Elinor Greenberg, Ph.D., Defining and Identifying Narcissism

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/11/05

Elinor Greenberg, Ph.D. (website) is the author of the book Borderline, Narcissistic, and Schizoid Adaptations: The Pursuit of Love, Admiration, and Safety. She is a globally recognized Gestalt therapy trainer specializing in the diagnosis and treatment of Borderline, Narcissistic, and Schizoid adaptations in a lively and practical way. She has trained psychotherapists in her approach in the England, Mexico, Norway, Russia, Sweden, US, Wales. She is an Associate Editor of the Gestalt Review, a faculty member of the New York Institute for Gestalt Therapy, and a faculty member of the Gestalt Center for Psychotherapy and Training, where she designed and taught a post-graduate program on the diagnosis and treatment of Borderline, Narcissistic, and Schizoid Adaptations. She is also a graduate of and former faculty member of “The Masterson Institute,” which is a post-graduate training institute teaching psychoanalytically oriented developmental, self, and object relations approach to the theory and treatment of personality disorders. She is a certified Ericksonian hypnotherapist and is in the National Registry for Certified Group Psychotherapists. Dr. Greenberg was honoured by Quora.com as a Top Writer for 2017 and 2018.

Greenberg explains the complexities of diagnosing narcissistic personality disorder. She emphasizes that narcissism involves rigid, maladaptive coping mechanisms rooted in childhood. Greenberg distinguishes between emotional and cognitive empathy, highlights the concept of “object constancy,” and describes her approach to therapy, including identifying splitting behaviours and listening for exaggeration and performative self-presentation in clients.

Scott Douglas Jacobsen: Today, we’re here with Elinor Greenberg, an expert in narcissism and other personality disorders. We’ll be focusing on narcissism today. I’d like to ask you about your unique approach to the treatment modalities of narcissism, which I was unaware of before being informed and educated by you. So, a two-part question:

First, how are we defining narcissism, and how do we use that definition to separate treatable from untreatable cases?

Elinor Greenberg: We don’t use that definition to separate treatable from untreatable. The definition helps to identify people who meet the full criteria for narcissistic personality disorder—what’s commonly called ‘the pattern.’ It’s the name of a pattern, not a label for the person. The pattern of coping that is termed narcissistic personality disorder is distinct from individuals who have narcissistic traits. These individuals may appear narcissistic on the surface, but at a deeper level, they are not.

In my definition of narcissistic personality disorder, the first criterion is that the individual must have a personality disorder. A personality disorder is generally defined as a rigid, maladaptive set of coping mechanisms, thought processes, behaviours, and interpretations that trace back to early childhood. These mechanisms likely developed, theoretically speaking (though we cannot prove it), in response to a home environment where the individual sought to maximize love and support while minimizing rejection and punishment. I reframe disorders as adaptations because I believe they begin as adaptations. However, the field defines them as maladaptive, persistent, and rigid responses that are often inappropriate. Nevertheless, the individual pays a price for these responses.

You can think of a personality disorder as a suit of armour—protection. Narcissistic personality disorder shields a person from humiliation, feelings of shame, and feelings of inadequacy. However, when you wear a suit of armour, you lose flexibility. So, you sacrifice flexibility in exchange for a specific kind of safety—feeling special, in the case of narcissism.

The first step is determining whether the person has a personality disorder, meaning they exhibit a rigid, maladaptive pattern that isn’t serving them and is interfering with their coping skills and functioning in important areas of daily life. On top of that, they would need to meet the criteria for narcissism.

Different criteria depend on the theoretical approach to narcissism. It’s like the story of the blind man and the elephant. Are you familiar with that?

Jacobsen: Yes.

Greenberg: For those who aren’t familiar with it. Briefly, five blind men are asked to describe an elephant. Each one touches a different part of the elephant. One touches the tail and says an elephant is like a string. Another touches the trunk and says an elephant is like a snake. One touches the side and says the elephant is like a wall, but you can feel it breathing. Narcissistic personality disorder is similar. Each theoretical school focuses on a different aspect of the same phenomenon, and all are more or less true.

In my first year, I had two clients like that. They initially seemed to view the therapy and me as adequate, even good. They praised me. Then, one day—maybe around six sessions in—I said something, and they suddenly hated me. It wasn’t just dislike. They didn’t calmly say, “Elinor” or “Dr. Greenberg”—whatever they preferred to call me—”I’m upset that you said that.” No, it wasn’t that kind of response.

It was pure hatred. The kind of reaction where they quit therapy, start yelling at me, and storm out of the room, accusing me of lacking professionalism or depth. They might even stop paying back the session when clients still paid me by check.

I couldn’t understand it. How could someone go from loving me to hating me, swinging from one extreme to the other, without any intermediary reaction that I could see? I must have said or done something that didn’t sit well with them. That’s when I began studying this phenomenon. I learned that object relations theory had the answer, explaining what I was witnessing—though I would not say I like the jargon.

I saw a lack of whole-object relations and object constancy. Now, why is this important? Why should I care? Well, nobody wants to be abused. Do you want to be abused?

Jacobsen: No, of course not.

Greenberg: Exactly. Few people enter a relationship wanting to be abused. However, a lack of object constancy is one of the greatest predictors of abuse in relationships during conflicts—whether it’s the abuse of a child, a partner, or even an employee. So, what does this mean? What does object constancy refer to?

It ties into whole object relations. If I have object constancy and like you, I will still like you even if you say something that annoys me. I may be upset by what you said, but it won’t destroy our relationship. I can process that.

I say things that annoy people, too. But if I’m disappointed in you, it doesn’t ruin our entire relationship. Let’s say we’ve had a ten-year friendship. Now, I’ve lost two narcissistic friends. I knew they were narcissists. I knew they often behaved like narcissists, idealizing me at first, but that wasn’t why I spent time with them. I liked them because they were interesting people. Then, one day, something happened; they were triggered and ghosted me. They stopped talking to me completely. I reached out, but I got no response.

This is typical. That’s the need for more object constancy. Someone gets hurt by me or is disappointed in what I said or did, or something someone else said affected our relationship, or even physical distance played a role. Many people cheat on their partners because, with physical distance, they cannot maintain their sense of a positive connection to the other person. So, if someone goes on a business trip and feels abandoned, or if they need and want their partner but don’t feel that connection, they might do something against their marriage vows—something they wouldn’t have done if they were still physically close to their partner.

A number of unpleasant outcomes occur when you don’t have whole object relations, which can lead to splitting in the middle of a fight. Why is this dangerous? A lack of object constancy means that in the middle of a fight, I go from seeing you as my loved one, my dear friend, to my enemy—someone I must protect myself against at all costs. This response is disproportionate and not based on reality.

It could be a baby I shake because it won’t quiet down, and I’m desperate for sleep, taking it personally. Or it could be my partner, whom I slap or throw the remote at during a fight because, if I’m the narcissist, I feel humiliated and attacked by them. There are many opportunities for this kind of reaction, which needs to be clarified.

In these moments, someone may do something abusive that they would never do if they had whole object relations. Their actions go against how they feel after the split. You hear about cases in the news—someone kills their wife, the police arrive, and they’re crying over her body, holding her and saying, “I love you, I love you, I never meant to do this.” I believe them. I believe that what happened to many of these people was that they lacked whole-object relations. They fought with their wife and lost sight of everything else in the heat of the moment.

Their love for this person, the entire history of good times, loving moments, even great sex—it all fades into the background. What remains is the desperate need to win the fight, to battle. If they’re prone to hitting, their partner will get hit. They won’t calm down until their partner is begging for forgiveness. If they’re not the violent type, they might stop talking to their partner altogether.

People who live with narcissists may endure someone refusing to speak to them for days as a form of punishment. The narcissist was triggered but didn’t become violent, so they withdrew instead. These are important concepts, and that’s why people find living with narcissists so difficult. Narcissists have an additional issue—they struggle to tune into others and feel genuine warmth. People with narcissistic personality disorder have little to no ability to feel this warmth for others.

Emotional empathy is different from cognitive empathy. Emotional empathy is when you see someone slam their finger with a hammer by accident, or maybe they’re on the screen, and you wince. That’s emotional empathy.

For most people, it’s difficult to watch someone else get hurt in a way they can imagine being hurt themselves or to see a child or animal suffer and remain calm about it. Their heart might race, or they might feel discomfort. Conversely, seeing someone embarrassed can trigger emotional empathy. I’ve had to leave movies because I would not say I liked watching a character’s embarrassment. It wasn’t funny to me at all, though others were laughing.

If you have emotional empathy, you connect to that person’s emotions. When you do this, your gut response mirrors what you imagine they’re feeling. Of course, you could be wrong. Maybe the person has a condition that dulls pain, and when they hit their finger, they don’t feel it. But the average person isn’t analyzing it that deeply; they’re reacting instinctively.

Emotional empathy is that gut feeling of joy when someone you love succeeds. For example, if your child calls you with good news, you feel warmth in your chest—what in Yiddish is called “naches”—and you’re genuinely happy for them. That’s emotional empathy. Or, when someone you care about is hurt, you feel bad for them and offer kindness, even if it’s inconvenient for you. Narcissists can’t do this. In the middle of a fight, a narcissist can hurt you without feeling any emotional pain.

Now, cognitive empathy is different. We all have it to some degree unless we’re neurodiverse in a way that limits it. Cognitive empathy is the ability to imagine what someone else might feel and respond appropriately based on that understanding. An example of this would be attending a friend’s wedding. You know you’re supposed to say everything is wonderful, even if you’re unhappy with the food or seating arrangements. Cognitive empathy tells you not to mention that the wrong entrée was brought or that the person sitting next to you made an inappropriate comment. You hold back because you wouldn’t want to hear those things if it were your wedding.

Cognitive empathy means doing the socially appropriate thing because it’s the right thing or benefits you somehow. For narcissist, they can display cognitive empathy even if they don’t feel it emotionally. For instance, at a funeral, a narcissist might not care that your father died unless his death affects them—maybe if he was financially supporting them. But if the narcissist is high-functioning, they will act as if they care because they know it’s the right thing to do.

So, that’s the difference between emotional and cognitive empathy. It’s important because, in the middle of a fight, no one usually stops to think, “Let me consider how the other person feels,” or “Maybe my first reaction to insult them will hurt our friendship in the long run.” For a narcissist, especially if they’ve lost whole object relations during the conflict, that thought isn’t available. And I say “average” because some narcissists can keep in mind that they have a use for you after the fight is over, especially if they see you as someone with higher status or importance. Others, however, won’t keep that in mind.

Jacobsen: Be mindful of time—seven and a half minutes. When you apply these concepts in a therapeutic setting, what are the first steps for treatment?

Greenberg: The first step is to make a differential diagnosis.

I’m looking for signs of splitting. If I’m approaching it from an object relations perspective, I’m looking for current and historical splitting. I pay attention to how they describe themselves and others. Now, everyone exaggerates sometimes—it’s part of modern conversation: “Oh, it’s so hot out,” or something similar. But narcissistic exaggeration is more extreme—they see themselves as the best and others as the worst. If I ask the average person about someone else, they might need more information or give a measured response. “On a scale of 1 to 10, how bad are they?” they’ll respond thoughtfully.

However, when you ask a narcissist, the person they dislike is always a ten on that scale. And if you ask them about themselves, “How special are you on a scale of 0 to 10?”—even when comparing themselves to someone they greatly admire—they might go as low as a 9, but they always see themselves as the best. I could give examples, but I don’t want to take up too much of your time. The point is, I listen to the language and challenge it: “Well, scale it for me.”

That’s what I’m paying attention to. I’m also listening for signs of empathy or a lack thereof and observing their self-presentation. I watch how they present themselves and how much effort they put into that presentation. For example, one man spent an entire session trying to present himself as someone who deeply cares whether I’m addressed as “Doctor” or “Ma’am” or something respectful, even though I repeatedly told him, “Call me Elinor, and let’s focus on why you’re here.” His wife had sent him to treatment for narcissism, but we spent the whole session with him, trying to show how respectful he was toward me. Something was off.

Jacobsen: It’s performative.

Greenberg: Exactly, it’s performative. Narcissists often perform one of two sides of a false self. Their authentic self was left behind in childhood to the extent that it wasn’t rewarded by their parents—or at least, they believed it wasn’t. Now, it’s not always the parents’ fault. There can be other situations or circumstances involved, and I’ve seen many of these. It’s not always about blaming the mother or the father. There are other contributing factors.

So, I’m listening to how they describe themselves. I’m also listening for balance. When they say, “My wife wanted me to come to therapy,” I ask, “Tell me about your wife and the issues she wants addressed.”

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Minister Riley Phoebus: The Satanic Temple Illinois

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/11/04

Riley Phoebus is a Minister in The Satanic Temple Illinois (TSTIL). Phoebus discusses how it was founded by Adam and Dante (Satanic pseudonyms) as a revival of TST Chicago, expanding statewide. Inspired by Satanist principles, TSTIL promotes knowledge, pluralism, and intellectual freedom. Its public displays, such as the crocheted serpent and Copernican reference, highlight themes of resistance to arbitrary authority and book bans. TSTIL emphasizes that it is a legitimate religion, not a publicity stunt, and fosters dialogue through community events like “Meet A Satanist” and charity initiatives.

Scott Douglas Jacobsen: Who were the founders, and what was the original inspiration for The Satanic Temple Illinois?

Minister Riley Phoebus: The original founders were Adam and Dante (Satanic pseudonyms). The Satanic Temple Illinois (TSTIL) emerged as a rebirth of TST Chicago, intentionally expanded in this iteration to include the entire state, rather than just the city. The inspiration was to form a community of Satanists organized around the principles and Seven Tenets of TST.

Jacobsen: What inspired the crocheted serpent at the Illinois Capitol?

Phoebus: The crocheted serpent is a direct representation of the serpent depicted in the 3rd chapter of Genesis. While Abrahamic followers of the text view the serpent as a nefarious, deceitful entity, we see the interaction between the serpent and Eve as an act of compassion and the sacred offer of knowledge. Furthermore, we reject the popular, misogynistic interpretation that Eve was a temptress to Adam, as Genesis 3:6 records that Adam was with Eve when the serpent revealed the truth about the fruit of knowledge and chose to eat the fruit freely. As Satanists, we view the pursuit of knowledge and the practice of free will as our innate rights, deserving of celebration. The plush, snuggly iteration of the serpent featured in our holiday display symbolizes the benevolence of The Adversary.

Jacobsen: The most creative activism I have seen in the North American freethought spaces have been The Satanic Temple – funny, good-hearted, dramatic, effective upon sentiments. How does The Satanic Temple of Illinois differentiate itself from other religious or secular organizations advocating for pluralism and free expression?

Phoebus: Thank you for your appreciative recognition. While there are other groups engaged in like-minded pursuits, some of which we periodically collaborate with, The Satanic Temple approaches this work from a unique perspective. We are not simply an activist organization, instead we are a religious community whose deeply embedded beliefs are inherently an act of resistance against arbitrary authority. As non-theistic Satanists, we are not only underrepresented, but disproportionately misrepresented in both social and political landscapes. The name “Satan” and its related terminology is so extensively vilified, that we rarely get the platform to even dispute the misconceptions widely circulated about us. However, we are able to leverage this baseless prejudice to make our voice heard and our message clear: if you want to allow religions to be represented in public administration, while adhering to the First Amendment, this is what that looks like – Satan in the Capitol.

Jacobsen: What significance does the Copernican reference hold in the display?

Phoebus: In the early 1600’s, Copernicus’s text was banned by the Catholic Church because it challenged the church’s stance by proposing that the Earth revolves around the Sun. We chose to use this book as a focal point of our display to highlight the value of Tenet 5. It is our belief that science, with its use of evidence and logical reasoning, should be the tool used to shape our worldview, rather than faith in the unprovable, or in this case, demonstrably false. “That which will not bend, must break, and that which can be destroyed by truth should never be spared its demise (The Satanic Temple’s Invocation).”

  1. Jacobsen: What has been the impact of your displays on promoting awareness about book bans and intellectual freedom in Illinois?

Phoebus: Including the Copernican text was a deliberate choice made to illuminate the dangers of book bans. Banning books that challenge the reasoning of the elite and/or social majority limits our intellectual freedom, restricting knowledge and curiosity under the guise of assumed morality. By drawing attention to the historic banning of such a powerful, transformative text, we hope that people will see the parallels to modern book bans and the dangers of oppressing innovative thought.

Jacobsen: What are some of the key misconceptions about The Satanic Temple? TST is entirely transparent and clear on the messaging. Yet, we’re constantly – as non-theist Satanists – misunderstood, cynically deliberately and ignorantly not.

Phoebus: There are two major misconceptions about The Satanic Temple, existing on opposite sides of the spectrum. On one hand, there’s the assumption that we worship a literal Satan. A quick glance on our website will dispel this myth rather quickly. We are non-theistic; we do not believe in any supernatural entities. On the other hand, a handful of people will jump to our defense by claiming it’s a publicity stunt or a political movement, that it’s just to rile people up. This is also not the case. The values of the archetype of Satan, The Adversary, especially as depicted in romantic literary works such as The Revolt of the Angels, informs our beliefs and practices. We are a legitimate religion with a strong community, a thriving ministry, common set of values (The Seven Tenets), ritual practices, services, and congregations. The dramatics and the dark humor are simply a pleasant byproduct.

Jacobsen: How do you view the intersection of religious freedom and public expression?

Phoebus: You can’t have religious freedom without protected public expression. This is particularly important for minority religions, especially in the context of the rising presence of Christian nationalism. The First Amendment protects not only the free practice of an individual’s religion, but also prohibits the US government from endorsing or favoring a particular religion with regards to the Establishment Clause. Pluralism is a fundamental value of our nation and must be protected at every level.

Jacobsen: What is the process behind designing and selecting specific themes or messages for the annual Capitol display?

Phoebus: The driving force behind our annual holiday display theme is identifying an intersection between our core beliefs and current events affecting minority religion and the fight for pluralism, both locally in Illinois and nationally. Our Holiday Display Committee works together to develop the design and message, then the entire congregation comes together as a whole to implement it.

Jacobsen: How do you encourage inter belief dialogue in Illinois? 

Phoebus: Our mere presence often causes conversation, and we can use that as an opportunity to make connections with folks of other religions. We’ve held a casual coffee and conversation event titled, “Meet A Satanist,” where folks could sit down with some of us and chat about whatever they wanted. Our annual Menstruatin’ with Satan charity drive – where folks can donate period products into collection boxes at local businesses – puts our efforts to help our community front and center; we hope that it inspires folks to look more closely into who we are and what we do. We have applied for membership in a few interfaith local groups, but have not been accepted into any as of yet. Our ministers serve our local community through important rituals like Unbaptisms, officiating weddings, and providing information to curious individuals or groups. It’s important to note that we do not proselytize. 

Jacobsen: What future projects or initiatives does The Satanic Temple of Illinois plan to promote pluralism and intellectual freedom?

Phoebus: We will continue to work with The Satanic Temple’s national campaigns such as After School Satan Club to bring religious pluralism efforts to Illinois. On a local level, we plan to continue our very successful annual charity drives and holiday displays in the Capitol building. Our incredible congregation is always coming up with new ideas to fulfill the needs of our community and continue the fight against Christian nationalism by exercising our fundamental rights.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Erica Anenberg on BuilderBud and Construction Contracting

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/11/04

Erica Anenberg is a general contractor and creator of BuilderBud, a construction project management app. With 30+ years of business and 10 years of construction experience, she empowers women in construction and tech, simplifies project management, and improves communication. Anenberg talks about LGBTQ+ inclusion in construction and her app, BuilderBud. BuilderBud helps homeowners manage construction projects by simplifying communication, task management, invoicing, and documentation. 

Scott Douglas Jacobsen: Today, we are here with Erica Anenberg. We’re going to be talking about the LGBTQ+ community and construction and a new app, which is an underrepresented area. I worked in that industry as a teenager. I wasn’t very skilled at it because I was a teenager, but I became aware of some nuanced aspects of construction culture. However, for anyone who’s worked in the field for a few months, these aspects aren’t subtle; they are the blunt realities of the culture that you either adapt to, leave, or move on to a new job site. These realities come with all the challenges that construction entails. So, when you think of a construction site as someone with experience, what image comes to mind compared to someone who has never worked in that field?

Erica Anenberg: For me, I see a construction site as exciting. It energizes me because I see the potential. However, someone without experience might see the danger. They need help conceptualizing any vision of what the project could become. Yes, I see a real opportunity. When I think of construction, I see a lot of potential. 

Jacobsen: So, what is BuilderBud?

Anenberg: BuilderBud is designed to help homeowners who may find the construction process overwhelming—the chaos and confusion. As a general contractor, I have experience organizing and implementing systems. We developed BuilderBud because we understand that homeowners and clients don’t have the same level of expertise. Many software available today cater only to general contractors, leaving out the homeowner in terms of design, user experience, and onboarding, which can be complicated and expensive.

Last year, we transitioned to one of the construction tech platforms, which made a difference. We were able to make this move because we were working on five projects simultaneously and earning more money. But when we started, I needed help to afford a $200-per-month software, which hindered our progress. So, now that I’ve found more success professionally and financially, I wanted to develop something to give back.

Yes, it’s a for-profit venture, and I want to benefit from it. However, I also developed BuilderBud to solve a problem that has yet to be addressed. Suppose this becomes my legacy, and all I achieve with BuilderBud is solving a problem for residential contractors who can’t afford expensive software or need more resources to onboard with a robust system. In that case, I’d be proud of that contribution. This also extends to the Latinx community, where many contractors need more funds or the understanding to implement costly software systems.

We are also planning to translate it into Spanish soon. So yes, that’s the long answer to your question, but I hope it answers it.

Jacobsen: It did. What was your experience flipping homes on Moussa’s show (“The Flipping El Moussa’s”) on HGTV?

Anenberg: It was very interesting because it wasn’t what I thought it would be. It was a lot more challenging than I expected because you have a timeline set by a TV production company rather than the construction schedule. Obviously, with flippers, they want you to go fast. But this was much more challenging because they had to meet the reveal’s deadlines and other production requirements.

Whether you were ready or not, you had to do it. Also, having a third party involved — the TV production company — along with Tarek’s team and our team made it more complex. The TV production company has an agenda outside of Tarek’s team and ours. I have to say it was one of the most challenging experiences I’ve ever had. Still, it was also incredibly rewarding and much fun. Tarek and Heather are wonderful people.

I adore Heather. She was so kind and compassionate. I was nervous — five cameras pointed at me, and the TV producer told me, “Just be yourself.” But you end up repeating yourself, literally, ten times. The same thing over and over because they have to catch it from different angles. Then they would say, “Yes, Eric, just be yourself,” and I think, “I’m no dummy, but this doesn’t feel like myself.” So, being myself in that setting was difficult because I’m not an actor.

It was tough, but Heather was supportive the entire time. She could see I was nervous, and she would encourage me. Tarek is a total dude, cracking jokes about things like farts — just a real guy’s guy. They’re adorable. I loved working with them.

Jacobsen: How are you working with Matriarchy Builds? 

Anenberg: Another incredible organization. Lacey and Gabrielle are the CEOs. They started this amazing organization about five years ago, building a community of women in construction. It feels like a home—you’re part of a family. It’s like a big hug whenever they have roundups. Knowing you’re supported, you feel wrapped in a warm blanket.

More support systems for women in construction need to be created. We only have a handful of female general contractors in LA — maybe ten or so. It’s a small community, but it’s growing. About five years ago, maybe 4% of women worked in the trades, and now we’re up to 14 or 15% in the last couple of years.

There have been grants given to women in construction, mostly on the commercial side. Another fantastic organization is WINTER (Women in Nontraditional Employment Roles). Have you heard of it? It’s for women in nontraditional roles and an organization that helps low-income women who want to become journeymen in trades like plumbing, electrical work, and carpentry. They offer free training and then get them union jobs. They’re turning out around 50 women a year or something like that.

Maybe more. The government is giving grants. The trades are aging out. That’s a huge problem. Within the next ten years, 50% of the workforce in the trades will retire.

They’re trying to solve this problem because, otherwise, you’d be looking at $1,000 to snake your toilet due to the high demand and the low supply—basic economics. To address this, they’re bringing in more women and promoting diversity, which is awesome. It’s also why we’re working on building Spanish-language adaptations of the app into its processes. Many of the workers come from Latin backgrounds. 

Jacobsen: They don’t necessarily have to be Mexican or Mexican-American labourers. I’m using Canadian terminology here, but many Hispanic workers in the United States, often performing basic labour, face language barriers that likely limit social mobility. And it’s not just Mexicans; many also come from Central and South American countries. So, language is a factor. How do you think making this language adaptation of the app can increase accessibility for some of these workers, enabling them to pool resources, share knowledge, and build their community of contractors?

Anenberg: Yes, I love it. That’s one of our missions—to help the Latinx community. They are the backbone of the construction industry, especially in California. I’m unsure about other regions, but we’re building on their labour. Society is undergoing a shift. People are much more accepting of diversity, LGBTQ+ individuals, and women. We’re also starting to demand it.

The Latin community wants to start making decisions. But it would help if you had an organization to do that and become more successful in construction. You cannot have chaos—you need business skills. If you don’t know your basic numbers, if you don’t know your costs or the percentage of what you should charge, you can’t succeed. That’s one of the things we built into BuilderBud. I said it’s so important.

I want the invoices to include the cost in each line item and show the percentage markup so contractors can see what they charge the client. It’s super basic. You put in $500, decide to double your money, enter a 100% profit margin, and the system calculates $1,000. There are no manual calculations, no miscommunication, and it’s all clear and organized.

It’s your contractor draft, not for the homeowner to see. You can view what the homeowner sees, which doesn’t include your costs. You can also get a signature from the homeowner once they sign the estimate or invoice, which is binding. This helps solve many accountability issues by having everything in writing, something the Latin community often needs to do.

Contractors often come out and give a price verbally. I’ve heard countless stories about endless fighting, miscommunication, issues, drama, and stress because one party thought they agreed to one thing, but nothing was written. People are getting burned—contractors aren’t getting paid, or homeowners are paying and not getting the work done. It’s a common issue.

Jacobsen: Little petty fights can escalate quickly. That’s also part of the larger issue — the nuances of the difficulties in construction. These are high-stress environments. Workers are out in the elements, putting in long days and trying to meet deadlines. Not everyone is being paid appropriately for the difficulty of the work. With the increasing demand for construction workers, I’ve heard we’ll need more than a million workers over the next six years to fill gaps in basic infrastructure projects, like piping and electrical outfitting.

How do you see BuilderBud expanding to help bridge these gaps in accessibility for contractors, whether they’re building businesses, working on contracts, or even tackling large infrastructure projects needed in LA and elsewhere?

Anenberg: BuilderBud’s big vision is definitely to create a community. If you’re doing a remodelling project, it’s like having your best friend there to help you. Our original tagline was “BuilderBud: Your Construction Bestie.” Still, we had to drop that because we needed to understand what it meant.

Now, it’s “Construction Made Easy.” It should feel as easy as having your best friend guide you through every step. When I think of something challenging, I know I’d feel more relieved if my best friend had my back. That’s what we’re trying to do—create that sense of support.

I want to focus on solving smaller problems, like reducing chaos, drama, miscommunication, and fighting, while improving organization. I can’t tell you how frustrating it is, even with our $200-a-month construction tech software, to arrive on-site and need help finding plans.

Things get lost between different projects, files, and paperwork, so I made it simple. I know you can tag files and filter them, but I want plans front and center. I want it to be clear—hit a button, and you immediately see the plans for that project. No searching, no filtering—just simple, direct access.

Same thing with specs. I can only tell you how hard it is if you have a physical spec book, which people aren’t doing anymore, or they need more resources or time to print a big, hefty spec book. 

Jacobsen: When I was in construction, they had these super detailed presentations. It was a massive book, like a meter by two-foot spec sheet.

Anenberg: That cost thousands of dollars and took someone hours to assemble. So yes, you still need to download spec sheets and drop them into the folder, but I’m trying to make it as easy as possible. What’s the easiest way for someone who doesn’t have a technology background and needs more money to pay for expensive software? I want it to be easy.

I want it to be easy for the homeowner because that matters. In the past, we’ve had this old-school mentality in construction. As a teenager, you probably remember that the contractor was likely an older white male with a “my way or the highway” attitude.

What he said went, he told his team that and told the client the same thing. He thought he knew best. That’s not to say all contractors were like that — some were collaborative and nice — but that was often the mentality.

Now, there’s a new generation of homeowners who are younger and won’t tolerate that kind of attitude. They want to collaborate and won’t stand for a prickly, difficult contractor. They’ll ghost that contractor and find someone who offers more hand-holding and support.

That’s why we developed BuilderBud and Girl Flip Construction, which has succeeded. We have a process in place before we even enter into a contract. We walk clients through an hour-long clarity call.

My wife, an angel on earth—so kind and loving—is our head of sales. She asks important questions like, “What didn’t work for you before? What are your cost concerns? What’s been the biggest pain point?” She’s digging into the psychology behind it all.

People need to give more credit to how much homeowners have invested. This is often their largest asset, something they’ve worked to acquire, and it’s a big deal. But many contractors believe, “It’s not a big deal. You’re just another client.” They’re churning through projects without caring about the individual.

That’s not a kind or respectful way to treat someone trusting you with everything they’ve worked for. There’s an incongruency in the construction industry about how homeowners are treated, especially in the residential sector. It’s unsure if it is the same for commercial projects worth $100 million, but it’s rampant for residential projects.

Jacobsen: My brother is in a skilled trade. A kid under him started his training at 17. By the time he finished, he was already working in the field, starting in his particular trade. He died. My brother was trying to get help—he died on the site. I remember when I was in construction, I left the site, and then I heard a month or two later that a guy was trying to leave the job site early and got stuck on the train tracks. This happened in Canada. The train came by and hit him on the driver’s side. That was it. So, while not extremely common, these incidents are common on construction sites. I can understand the prickliness of the older generation when safety equipment, like harnesses, wasn’t even considered back then. It’s like not wearing seatbelts.

Anenberg: Yes, but you’re right that certain incoming generations have a different mentality. People are trying to learn from those past mistakes. It doesn’t feel good to be talked to disrespectfully, and skipping safety measures like seatbelts or harnesses is unsafe. It’s also crucial to communicate clearly, especially when translating between English and Spanish, for things like agreed-upon costs, whether for materials or skilled labour on a project.

Jacobsen: Yes, exactly. These are all good points. Okay, let me make sure I touch on everything here. So, I’m quoting BuilderBud’s key features now: Task management with punch lists, daily logs with photo uploads, project-based chat communication, homeowner relationship management tools, simple invoicing and change order approvals.

Why is punch list task management so important?

Anenberg: Every job and day involves many tasks, and managing them is challenging. We used to keep our to-do lists in Microsoft, plus emails, text messages, and WhatsApp. Having everything in one place, organized by project, is super important. And being able to see all tasks across all projects is equally crucial.

I’m the use case for BuilderBud. I know exactly what I need. Yes, you don’t want to build something solely for yourself, but I’m very detail-oriented as a woman. I listen to what people are struggling with, and there are always little things that make a big difference.

For example, homeowners always ask, “When’s someone showing up?” So we created a simple button that the worker can hit to say, “On my way. “It gives a window of 1 to 2 hours before or after lunch. It’s a super simple feature, but it keeps the homeowner informed.

Punch lists can be assigned to people, and that’s standard technology today. But having it all in one place, front and center, with the contractor able to see tasks for all projects and all team members and each team member able to see what they’ve been assigned—that’s the game changer.

Jacobsen: For daily logs, why photo uploads?

Anenberg: It’s about accountability. I can only be on some job sites daily, but I need to know what work has been done on each site. So, photo uploads are a given. They also help identify issues.

For example, if a homeowner gets home and sees trash left behind, they can take a picture and submit a homeowner update, saying, “Your guys left this mess. There are ants here. Can you please ask them to clean up next time?” This way, they feel seen and heard, and everything is completely accountable.

It’s all in writing. So, the next time it comes up, or I tell someone, “The homeowner has said this,” there’s a log of it. It’s been documented, so it can’t happen again. And if it does happen again, that person can no longer work with us. Accountability, liability, and trust—those are the three main factors. 

Jacobsen: This isn’t a critique but an observation of how these things play out. As you note, millennials and other generations are in a cultural transition. Statistical differences between generations are small but subtle enough to be significant. So, accountability is key, and I agree. Based on my experience, there could be some cultural clash at the individual level when it comes to adapting to these new expectations.

Anenberg: Yes, exactly.

Jacobsen: Project-based chat communication—my first thought is, is it encrypted so it’s safe from prying eyes? Do people feel secure using it?

Anenberg: Yes, it’s secure. Only the assigned people are in the chat. We’ll have separate chats for materials, another for the homeowner, etc. It’s similar to WhatsApp, where you can name the chat and invite specific people. However, the key is organizing and naming the chats based on topics or tasks.

One of the hardest things, especially on the iPhone, is finding a specific message when you have 15,000 messages. It’s terrible for the organization. So, having everything in one place makes it much easier.

Jacobsen: Organization is key. With these tools, you’re trying to make construction easier.

Anenberg: That’s all I’m trying to do—make construction easier.

Jacobsen: You mentioned homeowner relationship management tools. That sounds good, but can you explain what that means?

Anenberg: It’s essentially easy-to-use technology with a simple user interface. It’s a way for homeowners to see the entire project at their fingertips. They can view contracts, see tasks or events, and have direct access to chat with us. It’s their portal. If you have something like this in construction, you’re unique because no one uses it.

Construction is one of the least digitized industries—only agriculture is behind us. The bar is very low in construction tech. Contractors still use three-part invoicing paper—pink, yellow, and white copies.

Jacobsen: Yes, I’ve seen that too. It’s painful.

Anenberg: It is incredible, but the growth will be rapid. In the next few years, construction tech is going to take off. PropTech, which deals with property technology and construction tech, is still brand new, but it will become very popular. You’ll see them everywhere within the next five years.

Jacobsen: That makes sense. I recall working with a well-established, old-school family at a horse farm. The wife, a former Olympian in showjumping for Canada, had to transition from paper and pencil to electronic payments and systems. That process took a long time.

Anenberg: Yes, it’s similar. Transitioning from the old way of doing things to using new technology can take time, but it’s worth it once the change is made.

Jacobsen: When I was there for 27 months, living and working in that industry, writing about it, they finally made the transition. It wasn’t too painful because it was a smaller community of workers. Still, it is more challenging for larger, more established companies with 50 or 200 employees. It’s more painful for them.

Okay, last question. Simple invoicing and change order approvals—why do you want it to be simple? Hashtag rhetorical question.

Anenberg: Because everything else is complicated! In construction, it takes work. When you think about the energy behind construction, you think of concrete—something hard. I’m trying to soften the process a bit.

If you can have simple invoicing where everything is signed, approved, and in writing, all in one place by project, and easy to find, that’s a small ask, but it’s solving a big problem. These things cause more stress than necessary, so anything that alleviates stress in construction is a win.

Jacobsen: Erica, thank you very much for your time today. I appreciate it.

Anenberg: Yes, awesome. Thank you. It was nice meeting you.

Jacobsen: Nice meeting you, too. Bye, and good luck with season 2 coming in 2025!

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

On American Anti-Trans Groups With Imara Jones

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/11/03

Imara Jones is an Emmy and Peabody award-winning American political journalist and transgender activist. She founded TransLash Media, a platform focused on transgender storytelling. Jones holds degrees from Columbia University and the London School of Economics and previously worked in the Clinton White House and Viacom. In 2019, she chaired the UN High-Level Meeting on Gender Diversity. Time magazine named her among the Time 100 most influential people of 2023. She discusses the post-January 6th shift of hate groups like Patriot Front and Proud Boys towards local politics, focusing on anti-LGBTQ+ rhetoric to destabilize communities and gain political legitimacy.

Scott Douglas Jacobsen: Today, we’re here with Imara Jones. What is happening in the American hate space, particularly with groups like Patriot Front and Proud Boys?

Imara Jones: You asked, “What is happening in the American hate space?” Is that right?

Jacobsen: Yes, especially concerning Patriot Front, Proud Boys, and others. 

Jones: What often goes unnoticed and is intentionally ignored is that after January 6th, these organizations decided to “atomize” their activities. This shift was a response to the American national security state, which, even though it was slow to respond—let’s be honest, it still shows signs of being slow—posed a significant threat. So far, over 1,000 people have been indicted, and many of these groups’ leaders are behind bars. It’s not been a good look for them. So, they adopted a strategy to “go local.”

In an interview, Gavin McInnes told me that this “go local” approach kept members engaged, recruited new ones, and aligned themselves with local politicians. The idea was to maintain relevance as a brand and continue their national efforts on a regional level. Their goal is to destabilize democracies and create an atmosphere of fear and intimidation. This strategy isn’t unique to the Proud Boys; Patriot Front and other groups are doing the same.

Patriot Front, in particular, has identified Idaho as a testing ground for these ideas. They’ve worked in tandem with local politicians and a think tank called the Idaho Freedom Foundation. The foundation serves as a center of gravity, linking paramilitary activities, new laws that seek to legalize militia groups, and local politicians—all with the goal of destabilizing communities, spreading fear and intimidation, and paving the way for the election of more extreme politicians. People are either too afraid to speak up, intimidated to run for office, or chased out of office.

This “petri dish” approach—targeting democracy at its core, one community at a time—has been replicated in many places across the United States. What was unexpected for me and my team as we investigated this was how anti-trans and anti-LGBTQ sentiment has become a focal point for these local demonstrations of force and intimidation. Anti-trans and anti-LGBTQ hate is being used to galvanize and localize these groups’ activities. Still, their ultimate goal remains the same as before.

Jacobsen: What kinds of emails do you receive from people sympathetic to these hate groups?

Jones: Interestingly, they have largely steered clear of me and my organization. There doesn’t seem to be any rhyme or reason as to when they decide to show their “dragon teeth,” so to speak, but it’s infrequent. Occasionally, we see a little spike in some messages on social media but not a full-throated focus on us. We’ve been told that they tend to pick on people they believe they can intimidate because showing force and then seeing people back down is key to them appearing powerful, which helps them recruit more members and makes them seem bigger than they are.

If they are, they may be more reticent because they may sense, “That’s kind of not me, and that’s not us.” That also may play into it. Someone told me explicitly, “Well, these groups know who you are, but they know that if they come after you, they’re going to elevate you.” So, much of their calculus goes into who they decide to attack.

Jacobsen: When it comes to a lot of these organizations, particularly the white identity ones, they are oriented around various far-right ideologies and conspiracy theories. I was talking to Dr. Alon Milwicki, a senior researcher in antisemitism at the Southern Poverty Law Center (SPLC). He described how the unifying scapegoat for many of these hate groups is antisemitism. You mentioned Patriot Front, the Proud Boys, and others. Granted, antisemitism isn’t the main focus for these groups, but it’s an element that remains consistent across them.

Jacobsen: How does this manifest locally, especially when they’re shifting their tactics to target local politics, counties, towns, and rural areas?

Jones: Yes, antisemitism is the long-standing baseline for all of these groups. However, what we’ve seen over the past year, and there’s so much evidence to support this, is that the new animating, cross-cutting factor among these groups is anti-trans and anti-LGBTQ activity.

The SPLC released a report over the summer that shows two key things. First, there are now more hate groups on record than ever before in their history of keeping such data. Second, half of all white supremacist groups were engaged in anti-LGBTQ activity in 2023 alone. One thing often overlooked is how effective this issue is for them. It gets to the heart of “otherization,” which is crucial for these groups. It allows them to target a vulnerable community they know lacks the resources to fight back.

Another factor is that this approach gets to the core of their arguments about white supremacy and patriarchy in an easily digestible way. It enables them to make connections with larger political infrastructures, particularly the GOP, which, in their view, gives them an air of legitimacy. They don’t get that kind of legitimacy around antisemitism.

Especially in light of the ongoing conflict following the events of October 7th in Gaza, antisemitism doesn’t have the same appeal for them. But anti-trans and anti-LGBTQ sentiment allows them to foster relationships with mainstream politicians, solidifying their legitimacy. This, in turn, advances their overall goals and cause.

Building relationships with these groups can be advantageous for some politicians because maintaining an air of intimidation, especially when pushing unpopular views, isn’t necessarily bad for them. There’s a currency that these hate groups gain from this activity, a currency that antisemitism alone cannot provide. That’s one reason why they’ve embraced anti-trans and anti-LGBTQ rhetoric so strongly in the past two years.

Jacobsen: In my interviews with the humanist and freethought communities, a common observation is that many groups opposing LGBTQ+ rights often base their views on theological reasons—or rather, theological excuses. Typically, they rely on selective literal interpretations of Abrahamic texts, particularly from the Old and New Testaments. How much do you see theology being used as a bludgeon to justify emotional, verbal, and sometimes physical violence against members of the trans and wider LGBTQ+ community by these hate groups? They claim to see something in hermeneutics in the Christian holy texts.

Jones: What animates these groups is, honestly, patriarchy and white supremacy. As we can see, there’s a crisis among men in America. Still, white men, in particular, are experiencing a unique crisis for various reasons.

When you combine that with the growing decline in religious activity in America, you find these ideas being secularized in powerful ways. For example, we know that historically, within the Ku Klux Klan, there was a significant connection between Christianity and white supremacy—it was explicit and deeply interwoven. This was a core belief.

What’s happened now is that the secularization of these ideas has been distilled into concepts like the “Great Replacement” theory. This theory essentially argues that white people, particularly white men, are in danger because not enough white people are having babies. While there is still a strong Christian element to the Great Replacement theory, its main appeal is racial and patriarchal supremacy.

Part of their argument is that to protect the white race; they must enforce the gender binary and prevent Black and brown people from coming into the country and changing the fabric of America. To the extent that religion plays a role in this, it involves ensuring that Jews are excluded from society. This is why Jewish organizations in the United States are focused on these groups, given their targeting of Jewish communities.

The Great Replacement theory has Christian supremacist overtones, but it’s fundamentally about patriarchy and race. Additionally, we can’t ignore that new groups, like the Blood Tribe, are creating new religions, particularly around Odinism. This is a fusion of worship of the Norse god Odin with elements of Nazi ideology, including the worship of Hitler. We must recognize the religious aspect of these movements. Still, we also need to understand how they transform in important ways.

Jacobsen: When combating ideologically driven hate at an individual level—whether it’s a friend making an offhand comment at work, activism at a political rally, or policy-making at the state or federal level—what are the common mistakes we make? How can we learn from these failures and build on the successes in combating this?

Jones: The first mistake is to take the threat seriously. Ironically, the Canadian government does take them seriously because the Proud Boys are on a terrorist watch list. Canada added them to that list right after January 6th. Whatever the Canadian government saw from an intelligence or national security standpoint led them to take this group seriously. But people don’t take these groups seriously daily because they mask their true intentions.

They try to present themselves as beer-drinking frat boys, which helps hide how organized they are and what they’re trying to achieve. This image makes it easier for them to recruit because it doesn’t seem threatening at first. Then, once people are in, they acculturate them to violence, organize them into paramilitary structures, and gradually get them used to taking risks and committing acts of violence. When they believe it is right to reveal their true colours, they’ll drop the frat-boy facade and show who they are.

In some ways, they thought January 6th was their moment, but it wasn’t. Still, they haven’t abandoned their goal of using violence—and force of arms, if necessary—to make the United States what they want it to be. That’s something people don’t fully understand about these groups, including the Proud Boys. People don’t take them seriously enough, and that’s the first issue.

The second issue is that there’s an entire ecosystem that conditions people for supremacist violence. This ecosystem exists online, particularly in gaming communities, chat rooms, and other digital spaces they’ve created. We haven’t done enough to counter that. There’s very little education about white supremacy and supremacist violence.

This lack of education is evident, especially with the push to ban discussions about actual history in the United States or even in Canada when it comes to the atrocities committed to seizing land and the rest of it. Without acknowledgment of these histories, people don’t understand how they might be participating in a legacy of violence. If they were more aware, we’d likely see less of it.

We also don’t enforce the laws we have. Technically, many of these groups are not allowed under U.S. law. Organized militias or non-military armed groups are supposed to fall under state jurisdiction, like the National Guard. That’s what militias are, by law.

So, you have armed, politically motivated groups operating in the U.S. That’s technically not allowed in that case, but we don’t enforce those laws. Organizations are trying to change this. They’re educating local attorneys general, law enforcement, and others, telling them they must crack down on these groups. This isn’t First Amendment-protected activity under the Constitution; it’s something else entirely.

We need to be more proactive and robust. We don’t have a program to deradicalize people once they’re in these groups. So much could be done, but we need to do it. The reason is that we need to take this threat seriously. There’s still this idea that it’s just a few people on the fringe, and we don’t need to take it seriously. Meanwhile, these groups are preparing more and more for the moment when, as I mentioned earlier, they believe it’s time to drop the facade and engage in violence.

That’s something we need to pay more attention to. 

Jacobsen: Something interesting I came across recently is the notion that there’s no such thing as a lone wolf. For years, we’ve heard that the real danger comes from lone wolves. That’s right. Episode 3 challenges that idea. What do you mean by that?

Jones: The concept of the “lone wolf” actually originated from white supremacist groups in the 1980s. It was a way to mask the violence they were inciting by encouraging individuals to commit violent acts, often through books, videotapes, and demonstrations. These individuals were not acting alone—they were part of a larger movement, even if they were isolated in their actions.

A prime example of this is Timothy McVeigh, responsible for the Oklahoma City bombing. McVeigh had been deeply influenced by a book called The Turner Diaries, which still strongly influences these groups today. The book tells the story of someone who starts a civil war through individual acts of violence while being part of a like-minded community. Fast forward to today, and these dynamics happen even faster because of social media. Is the idea of lone wolves a strategy for these groups?

These groups perform public demonstrations because they know it will spread across social media, which helps to activate people. Take Dylann Roof, for instance. He carried a Rhodesian flag and shot up a Black church filled with mostly older adults. Rhodesia hadn’t existed during Roof’s lifetime, so why did he feel an affinity for it? It’s because of the radicalization that happens online and elsewhere through the kind of activities we’ve been discussing.

These paramilitary organizations created the notion of a “lone wolf.” Their goal isn’t just to be an organized hammer. They’re hoping that individual acts of violence, which appear isolated and unprovoked, will be the spark that allows them to drop the facade and go all in. Do lone wolves exist in this context?

For example, just last year in Ohio, the Blood Tribe held a large demonstration. Afterward, someone who had participated attempted to commit an act of domestic terrorism by targeting a church hosting a drag story hour. He had originally gone to protest, and it almost escalated into a firefight with Blood Tribe members present. These so-called lone wolves are, in reality, part of a larger, cultivated plan.

Jacobsen: I travelled across the United States earlier this year, tracing a W-shaped pattern from New York to Seattle, and I saw evidence of this. Yes, I see what you’re saying. On Amtrak, in coach. I wouldn’t necessarily do that again—it was a long trip. But I could see the Emanuel African Methodist Episcopal Church in Charleston. What struck me was how ordinary the church looked; it could be anywhere. This could have been any church. The idea that there are no lone wolves—that these acts result from people being radicalized through online spaces—is key. But the victims? This could have been any church. It just happened to be the one the shooter targeted because that’s where he was radicalized. Yes, it was targeted, but that’s my big takeaway from travelling in the United States. I also felt more unsafe compared to Canada. The atmosphere is different.

Jones: Right. It feels tense. I notice that when I travel too. It feels different here compared to other places. There’s something indescribable but noticeable. We see it reflected in statistics about mass shootings and other forms of violence. Still, there’s a palpable difference in the atmosphere. Many older people have said they don’t remember the country feeling this unstable.

Yes, and one thing to note is that these so-called “lone wolves” believe they are engaging in heroic acts. They think they’re taking the action that will spark a larger race war, which they see as necessary. They believe they’ll win and that it’s necessary to impose racial, gender-based, and sometimes religiously informed authoritarianism in the United States.

They don’t see these acts as isolated incidents. They’re likely surprised when there isn’t a mass uprising after their actions because they’ve been told through these networks that their actions will spark a revolution. They see themselves as figures like the assassin of Archduke Ferdinand, whose actions led to World War I. They probably expect the same result and are baffled when it doesn’t happen.

Whether it’s the Buffalo shooter who deliberately targeted a Black grocery store, Dylann Roof, or others we’ve discussed, they seem to expect this larger reaction. 

Jacobsen: Imara, unfortunately, we’re almost out of time. Do you have any final points that need to be addressed?

Jones: Yes, the oxygen these groups thrive on is provided by our failure to acknowledge who they are. If we did, we could stop them. The ideas may persist, but we don’t have to live with the constant threat of paramilitary violence. The fact that we now have more of these groups on record than ever before—since the SPLC started counting 40 years ago—shows we’re not taking this threat seriously enough as a society. There’s also a lack of understanding about how anti-trans and anti-LGBTQ sentiment has been an accelerant for their growth and activities. Until we confront both of these issues, we’ll continue to live under this spectre, and it could even worsen depending on the outcome of future elections. There’s much work and many reasons to be concerned about, but it doesn’t have to be this way. 

Jacobsen: Imara, thank you so much for your time. I appreciate it.

Jones: Thank you so much. Take care.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Lisa Marino: The Dopple Registry

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/11/02

Lisa Marino is the CEO and Co-Founder of The Dopple Registry, a platform revolutionizing the baby registry and subscription box models to meet the evolving needs of parents. Marino is a Hispanic female executive and mother of two with over 20 years of experience in digital media. She envisions The Dopple Registry as a seamless, supportive shopping platform for parents, featuring high-quality, luxury baby products curated by expert moms. Additionally, sheserves as a board member for Pacific Clinics in California. She is also a board member of Pacific Clinics in California. The Dopple Registry has been featured in Today’s ParentThe Chicago Journal, and Mommies Reviews.

Scott Douglas Jacobsen: We are here today with Lisa Marino, the CEO and co-founder of the Dopple Registry. Today, we’ll discuss advice for new dads, things dads need, and how to be a better father. The focus is parenting, family health, wellness, pregnancy, and more. With the Dopple Registry, how do you provide a simplified shopping experience for new parents? 

Lisa Marino: Let’s take a step back for a moment. The Dopple motto is, “It takes a village to raise a family.” Our mission as a company is to activate that village for every family in this country. Let’s discuss why that matters. First, we’ve created a revolutionary gifting platform that evolves as families do. We’re starting with a baby registry, which is something everyone understands. It’s also a time when families spend a large chunk of money out of pocket to prepare for the birth of a child. On top of that, many families take a hit on income, as one or both parents often stay home with the baby.

This results in a double whammy of financial impact on families. Today’s registries fall short because they’re event-driven. Once the birth or wedding happens, they become obsolete. They haven’t still need to address how to manage recurring purchases, such as diapers, formula, and other weekly or monthly needs. You need to feed your kids and ensure the house has formula.

Additionally, today’s registries don’t need to account for services in meaningful ways. Think about night nannies, doulas, midwives, dog walkers, or childcare if you’re not a first-time parent and already have kids at home. Meal services are also included in the existing registry experience. Today’s registries focus too much on stuff.

Consider platforms like Babylist, Amazon, Walmart, and Target. They sell products. While you need those items, families require more wraparound services and the ability to receive gifted recurring purchases sustainably. By leaving these critical components off the table, families need a clearer way to communicate their needs to their village.

For example, we had a beta tester, a mom having her second child, who was excited when she saw the opportunity for therapy services. One of the services we offer is mental health therapy. She said, “I struggled with postpartum depression so badly with my first child. If I can have therapy sessions gifted to me, I can address it early and prevent it from becoming overwhelming.” This has a huge impact not just on her mental health but on her entire family’s well-being.

Again, it gives families access to things they normally wouldn’t have in a group-gifted environment. Now, we have every family rank their top 10 items, and we guide gifters toward those items. Gifters are often budget-constrained so that the average gifter will contribute between $25 and $100.

You have major donors, especially grandparents, best friends, or close family, who will contribute $100 if not thousands. But for the most part, the gifting range is between $25 and $100. We’ve removed that budget constraint because we fractionalize every gift over $100. This way, we encourage gifters to contribute to the items that matter most to them in the top ten. So, you don’t care about the doula or the night nurse, but you care about diapers, and you’ll buy one month of diapers for the family.

The mom’s cousin might buy another month, and her coworker might buy yet another month. Suddenly, 12 gifters have reverse-engineered a 12-month diaper subscription, with each month gifted by a different person within an affordable gifting budget. That profoundly changes how people think about pregnancy and what they need. Meals are another great example. We encourage every family to add between 20 and 40 healthy, premade meals to their registry, which can support any diet and be delivered to your house. No one who brings home a newborn wants to cook.

That’s just the reality. So, if you’re breastfeeding or up with the baby in the middle of the night and you’re hungry, instead of ordering McDonald’s from DoorDash, you can go to the refrigerator, grab a healthy meal that spends three minutes in the microwave, and you’re ready to go. That’s what we’re so excited about. 

Jacobsen: As this applies to dads, it’s more about families. You’re running pilots with different service provider collectives and state and local government agencies. Is this to create a platform that connects service providers and families?

Marino: The platform levels the playing field because, today, these services exist, but most are paid out of pocket by families, which makes them available primarily to more affluent people. In our model, because you’re reaching out to your village, these services can now be available to everyone. For lower- and middle-income families, we can further factor in subsidies to become part of the village beyond just friends and family.

Jacobsen: What types of structured services do you see families choosing the most? Is it a year’s worth of diapers or something similar?

Marino: Definitely diapers and meals. Those are the top items because they are real family pain points daily. But, especially for families who aren’t first-time parents, they need extra nanny help when the baby first comes home. Who will care for the other kids while mom or dad cares for the newborn?

Those are critical ones. We’ve partnered with a nanny group that has access to about 3,500 nannies across the US. So, when families come on board and don’t have their nanny but need some short-term help while the mom is on maternity leave, we can match them with a nanny and get that group gifted.

Jacobsen: What about things more on the periphery of need but still sufficient to be kept as part of the platform? You mentioned things like a year’s supply of diapers. Would something like therapy be considered more on the periphery of need, or is it more core?

Marino: I’d say think of pre- and postpartum doula services. Today, they sit at the periphery but should be at the core. Once a family brings a newborn home, it takes time for the stress to start showing its impact.

In the first week or two, you’ll have home visits from a lactation consultant, maybe a doula, or a couple of other services sponsored by the hospital or the state. However, the stress impacts the family after these visits are no longer paid for. Closing the gap with additional visits or services helps keep the family healthy.

Tons of data show this. For example, one of the charts we have—which I’d be happy to send you—shows that 25% of moms experience postpartum depression (PPD). Moms who receive doula and other perinatal support services reduce that rate by 57%. By ensuring families have access to these critical services, which they may not think about or know they need—especially lower- and middle-income families who can’t afford it—we bring these services front and center, ensuring they’re not paid out of pocket by the family.

We can help close the gap in maternal and child health. And as they say, “Happy wife, happy life!” It helps keep the family healthy.

Jacobsen: How has this company developed?

Marino: So, I acquired Dopple in August of 2023. Before being introduced to Dopple, I was already building a baby registry, but it was a classic registry that would compete with what’s out there today. When Dopple came across my desk, I said, “Wow.”

The ability to handle subscriptions and recurring purchases compared to a regular registry can be a profound change. Since then, the vision has grown tremendously over the last 9 or 10 months. What has happened as a result is, after acquiring Dopple and rebooting the revenue stream, getting the moms on the subscription clothing box business flowing again, I realized that the combination of the registry I was building plus the Dopple platform could transform families’ lives significantly if we did it right. The opportunity was so big that it made sense to sell off the media piece of the business. That segment brought in a few million in annual revenue and gave me a great income, but it would always be more impactful and offer as big an opportunity as what Dopple sits on today. So, I sold it in January and have been focused on Dopple and the registry ever since.

Jacobsen: What is the hardest aspect to work around with the Dopple Registry? Is it ensuring that certain systems and processes are integrated well enough for a better customer experience?

Marino: Actually, it’s always about the customer experience. But because we’re offering something that doesn’t exist here, it’s about ensuring the messaging is clear. It’s about ensuring everyone understands the wins and the benefits of thinking about things holistically.

That’s where our partnerships with some of these state and local governments come into play. Their mission at these agencies is to create messaging and ensure that everyone knows they have access to services and solutions. We come in as the partner and say, “All right, we can connect everyone.” For example, they might have funds allocated or available, and they’re trying to build solutions to connect healthcare systems, service providers, and moms. Well, guess what? We’re the platform that can do all that for them.

It’s about educating and changing families’ perspectives on what it means to raise children and how we do that. For example, we go well beyond the birth of the child. If a mom signs up for 12 months of diapers, we deliver those diapers every month. If she goes online and says, “Oh, my son is no longer a size 2; he’s now a size 3,” we send a new box with the correct size, and away we go.

We can offer many other things because we’re serving parents beyond birth. What we’re launching in December by Black Friday is our wish list component. Now, we’re not just doing baby registries; families with older kids can build wish lists for birthdays, holidays, or anything they want. Again, you can include services, products, or contributions to a 529 account. Imagine being able to swap out all the plastic toys you get for your kids during Christmas and holidays!

It ends up in the landfill, but with 529 contributions, even if it’s just $25 over 17 years, that adds up. And you’re leveraging your village to get what your family truly needs. Other great examples include swim lessons, private coaches, or therapy. Whether it’s mental health or, like in my daughter’s case—she’s autistic—maybe she needs occupational therapy. There are various situations where families need help, and this allows them to prioritize, communicate, and get some or all of it paid for.

Jacobsen: How, given your experience as a model for this, does that influence your decision-making when assessing customer needs and identifying what families are most likely to want? How do you foresee, stage by stage, the next areas of need for families?

Marino: Well, let’s step back briefly and discuss how Dopple became a concept. It’s literally over two decades in the making. When I had my daughter—my first child—we were on welfare for a variety of reasons, which we don’t need to get into. Not only did the state of California help us, but we had to build our village to get through.

Our parents bought nursery furniture, my dad bought a year’s worth of diapers, and our siblings paid for electric bills. Our friends from business school took us out to dinner, paid for it, and gave us the leftovers. Everyone came together as a community and supported us.

We’ve built that sense of community into a platform because I know what it means to pull together all those resources in a scalable way for people to get through tough times. Taking the stress off families is critical.

So, when we look at where we’re going next today, it’s more scientific than our origin story. We’re conducting questionnaires and market research to figure out our next steps. We’re already considering a range of opportunities for Q1 of 2025 and have started those research processes.

Jacobsen: Where are you hoping to expand the registry beyond Q4? What about the next few years?

Marino: So, think about it this way: We start with baby registries, but we’ll also have wish lists. As families evolve—whether having more kids or as the kids get older—we’ve got an entire platform that can help activate your village for those needs. Ultimately, I live in the sandwich generation and care for my parents and kids.

Let’s say my dad needed surgery, and insurance only covered so much. We could create a wish list for what he needs as an older adult, which differs from what you need when having kids. We can assemble a wish list, prioritize the items, and have them all gifted.

We can handle any stage of life, and that’s what’s so exciting for us—we evolve as families evolve.

Jacobsen: Any final points based on today’s conversation?

Marino: No, we’re good. Hopefully, this will be interesting, and you will see how it impacts dads.

Jacobsen: Thank you so much. 

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Mandisa Thomas on Secular Song, Art, and Activism

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/11/02

Mandisa Thomas (she/her/hers) is the founder and President of Black Nonbelievers. Although never formally indoctrinated into belief, Mandisa was heavily exposed to Christianity, Black Nationalism, and Islam. 

Mandisa has many media appearances, including CBS Sunday MorningCNN.com, Playboy, The Humanist, and JET magazines. She has been a guest on podcasts such as NPR’s Code Switchand 1A and the documentaries Contradictionand My Week in Atheism. Mandisa serves on the Board for Humanist Global Charity and previously for American Atheists, the American Humanist Association, Foundation Beyond Belief (now GO Humanity), and the Secular Coalition for America.

In 2022, Mandisa was featured on the Atlanta billboard and newspaper ad for the Freedom From Religion Foundation’s “I’m Secular and I Vote” campaign. She has also received multiple honours, including the 2022 Wolfson Award, and is a co-recipient of the 2020 Harvard Humanist of the Year.

Scott Douglas Jacobsen: Today, we are here again with the wonderful Mandisa Thomas to discuss all things related to Black Nonbelievers. You’re on the cusp of a flight with Dan Barker from the Freedom From Religion Foundation. On paper, it’s business. Off paper, is it still business where you’re headed? 

Mandisa Thomas: [Laughing] Yes, it is. And it is more activism than just business. I’m going to the first-ever African Freethought Music and Arts Festival. Dan Barker and I will perform a version of Godless Gospel with some music students at the University of Lagos in Nigeria.

There will also be a talent competition, and I will be one of the judges. As the saying goes, “If you do what you love, it doesn’t feel like work.” I’m excited to be a part of this because it’s an important way for Black Nonbelievers to connect with the humanist community in Nigeria, bringing talent and creativity together and exploring how we can collaborate. 

Jacobsen: There is now a talent competition with monetary prizes. Will you be judging any of these?

Thomas: Yes, and I’m excited. However, I’m always a little nervous when I do things like this because I certainly don’t consider myself the best singer in the world. Sometimes I wonder if I’m even the best person to judge such a competition. Still, I’m excited about it because I have a good ear for music. I’m eager to see what these young people bring, especially when combining activism with creativity.

Jacobsen: What about the choir being brought over to present original music that will be or is part of an album featuring compositions by Dan and others? Could you call it American secular music?

Thomas: Yes. So, for Godless Gospel, Dan and I will be rehearsing with some of the students who will be singing with us, and we’ll determine how many students will be part of the choir during the festival. We plan to perform about three songs, and I’ll be rehearsing, working with, and teaching the students and other singers the songs we’ll be performing. We also have some recorded music we can practice with, and a piano will be there. Dan is an accomplished piano player and composer, so we’ll likely perform one song in a piano or acoustic version, and the rest will be sung along with the recorded music.

We have the song lyrics and the music, so we will spend a few intense days preparing with the other singers to ensure we deliver a great performance. Gospel music, in general, is a continuation of music that transcended the American slavery period and early African American musical traditions. Still, it also traces back to the African continent. African rhythms and musical styles have translated well into American music.

We’re looking forward to seeing how that connection plays out as we perform the current music and continue working on new music for the album.

Jacobsen: When was the last time you visited an African country? What kind of cultural and moral enrichment did you experience during that first trip, and what are your feelings before embarking on this second trip? I understand it has been quite some time since your last visit. Also, what are you hoping to gain from this trip?

Thomas: Absolutely. So, the first time I ever visited Africa was in Ghana. That was back in 1991 when I was 14 years old. The purpose of that trip was a youth trip where we visited different places of education in Accra and another major city, Kumasi, which was a Christian village. We received a good education during that trip and visited W.E.B. Du Bois’s home, where he relocated after leaving America. We visited the organization established in his honour. 

I was there with other teenagers my age, many of whom I had grown up with. It was fun, but as an American teenager in another country, There was a bit of naivete. We learned a lot, though, and it helped us grow. We also visited the slave castles of Cape Coast and Elmina, where captives were held before being put on ships for the transatlantic slave trade. That experience was horrifying, but we could comprehend its gravity even at that age.

Because I had grown up learning about Black history and culture, as well as institutional racism, it wasn’t completely foreign to me, but being there in person was impactful. I will take a similar tour as an adult visiting Nigeria, which is close to Ghana. I’ll see how much things have progressed in Nigeria, even though this is my first time there. I’ll also be reminded of why we do this work and why it’s so impactful for me and others in this activism, especially regarding lineage, history, and culture. We should never forget the horrific actions committed against people, which so many are now trying to revise or erase from history. These events are very personal to me.

It’s also meaningful because of our connections with people like Dr. Leo Igwe. This will be my third time seeing him in person.. I’ll also meet others with whom I’ve connected virtually, which will be fantastic. I hope to get new material from this trip to share with our members in the United States. I want to show what we can achieve by working with fellow free thinkers, humanists, and atheists across the diaspora. Additionally, I’m excited to be enriched by being in a new place. Lagos will be my first visit, and I’m eager to see the city and learn from the other speakers.

I’m looking forward to an enriching, educational, and inspirational experience. 

Jacobsen: Leo Igwe is a nexus; he’s involved in many things. It’s extremely impressive to see all he’s done over the last few years I’ve known him. We should also touch on Black Nonbelievers. What’s going on with the cruise this year, Mandisa?

Thomas: Yes, our annual BN SeaCon 2024 will take place from November 29th through December 5th, and we are still departing out of Miami, Florida. This year, we will be on Royal Caribbean’s Independence of the Seas. Some of our speakers include Chris Cameron, Candace Gorham, Kristie Puckett, an abolitionist from North Carolina, and Teddy Reeves, the Religion and Life Curator at the National Museum of African American History and Culture.

From there, we are also working on a Revival of Reason in March 2025. We hope to bring Godless Gospel back together with other speakers and presenters to host workshops on wellness for Black atheists and how they can get involved in activism. It’s important to emphasize the value of financially supporting organizations like Black Nonbelievers so we can continue to host events like this, sustain our sponsorships, and maintain our community activism and engagement. We also look forward to contributing to another African Free Thought Music and Arts Festival.

We have a lot of exciting things coming up! We will also be involved in the FORWARD Conference with the National Museum of African American History and Culture at the beginning of November. I submitted a paper to discuss Black Nonbelievers before that conference, which was accepted. So, I’ll present alongside other Black religious thought leaders and thinkers in general and showcase the changing landscape of religion in Black communities.

Jacobsen: That’s great! So, what do you think are some of the more nuanced areas of change in the religious space for African Americans—both for those in religious institutions and those who find that religion is no longer for them—and how do they come to organizations like Black Nonbelievers?

Thomas: Many younger people—mostly millennials, Gen Z and beyond—are moving away from traditional, fundamentalist religious practices. These practices don’t align well with their everyday lives or values. Even among religious individuals, there’s a growing realization that simply “praying on it” doesn’t work for everyone. So, more people find comfort in stepping away from these traditions despite their initial trepidation or apprehension.

When they come to organizations like Black Nonbelievers, they find affirmation, validation, and the resources they need to understand what it means to be nonreligious in real-time within their communities and cultures. It’s inspiring how many people are opening their eyes to the limitations of religion and finding alternative ways to build community, which has been impactful and inspiring.

Even if they don’t identify as atheists or humanists, they recognize the issues religion presents for our communities. It’s been eye-opening to see the shift in how people view activism and what they believe it should look like. Activism should be about action, coalition-building, and standing up for our rights as human beings.

We’re also reaching institutions like the National Museum of African American History and Culture, providing a framework for Black nonreligious representation, advocacy, and community. Though it’s still a growing movement and a work in progress, that’s how history is made. We’re fortunate to be part of this ever-growing change within our community.

Jacobsen: What do you consider the most heartwarming moment you’ve had this year or since we last talked?

Thomas: Oh my gosh, there have been so many. I recently had the opportunity to attend a Black women’s empowerment event co-sponsored by one of our partner organizations, Compassion & Choices. When the guest speaker, their special speaker, said that 2023 was a hard year for her, it hit so close to home for me.

I remember giving the representative for Compassion & Choices a huge hug because they continuously support our events. They are our major sponsor for BN SeaCon, and at that moment, she let me know that she still supports our organization and sees our work. It was so meaningful for her to tell me that we are helping them reshape how they reach out to people. Compassion & Choices focuses on medical aid for dying and end-of-life advocacy, and bringing those conversations to communities that need them is important.

It has helped them and others understand how to engage the larger population, especially those who no longer subscribe to fundamental religious practices. So, knowing that people see us, knowing that they recognize the work we do, and knowing we are connecting with people in meaningful ways has been incredibly heartwarming. This happened just in the past few days.

Jacobsen: What do you think about the end of the year and the political flip?

Thomas: For the end of the year and what’s coming up, it is important to donate to organizations like Black Nonbelievers, particularly during the holiday season, but all year round. In this political climate, it’s crucial. Granted, we don’t endorse specific candidates but always encourage people to vote for their values. It’s important to ensure that we don’t vote people into office who use their religious beliefs to impose on public policy because we’re seeing that happen a lot here in the United States.

It will take individuals and organizations working together to prevent that. The country doesn’t need to become a theocracy; we must continue fighting against that.

Jacobsen: Also, regarding critical moments in this election season or cycle, what about organizations where you might disagree on 10%, 20%, or even 5% of things? But we all agree on the importance of combating incursions into politics and the public space, where we all value the separation of religious institutions and government. What would your message be to them, in terms of targeted objectives, about staying on the same page and working together despite our disagreements?

Thomas: We need to continue to look out for one another and ensure that, as a community, we affirm all human beings. Even if we don’t agree on every issue, we need to be united in standing up for the values we all share—especially when fighting against the merging of religion and politics.

In a way that we are not discounting the voices still marginalized in our communities, it is important to make sure they are listening to us, especially for larger organizations. Many issues will impact us shortly, and we have to be vigilant. We will need support from those organizations and individuals to continue doing the crucial grassroots work that often doesn’t receive the resources and support it deserves. We must continue learning from each other, particularly from the people on the ground who are making those changes.

Black Nonbelievers IS a grassroots organization. Still, I encourage more of our fellow organizations to adopt a grassroots approach alongside us. This allows them to see firsthand how things can be impacted and to continue working together toward better solutions.

Jacobsen: I can vouch for this. You also have wonderful swag. So, if people want to make donations, they can also get some merchandise in return!

Thomas: Absolutely. We accept donations as a 501(c)(3) organization, but you can also purchase merchandise. We have Black Nonbelievers swag, including a new shirt we debuted on our website with a quote from Edith Gray, our newest co-host on In the Cut. So, donate and purchase online through our website to support and represent our organization. It also encourages others to support us and our work.

Jacobsen: Excellent. Mandisa, thank you so much for your time today. I appreciate it, as always.

Thomas: Thank you.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Steven Emmert on Secular Coalitions and Christian Nationalism

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/11/01

Steven Emmert is the Executive Director of the Secular Coalition for America, engaging in discussions on the growing influence of Christian nationalism in American politics. He emphasizes the importance of separating religion from governance, analyzing movements like Senator Josh Hawley’s Christian nationalist rhetoric, and advocating for secularism amidst political and social challenges.

Scott Douglas Jacobsen: Today, Steven Emmert from the Secular Coalition for America joins us. Recently, Senator Josh Hawley presented an interesting framing of the current political moment. He represents a class of politicians who were once more on the fringe but have, in some ways, become more mainstream. Today, I’d like to focus not only on Senator Hawley but also on the broader concept of Christian nationalism in the context of the current election.

Why did Senator Hawley title his essay “The Christian Nationalism We Need”? How did he frame it as a positive idea? And what was the response from the Secular Coalition for America, particularly from you as the Executive Director?

Steven Emmert: First, Scott, thank you for this opportunity to speak with you this afternoon. I appreciate it.

Regarding why he titled his article as he did, I believe he is part of a growing group advocating that if we bring the Bible into more areas of public life, our problems will be solved. This group asserts that the issues we face as a country and society stem from the absence of Christ. This viewpoint was once more fringe but has become increasingly mainstream within one of our major political parties. This perspective has become a prominent talking point, particularly among their support base, which includes many evangelical Protestants who resonate with this message.

Jacobsen: It has become easier for figures like Hawley to make these claims, even though much needs to be more accurate. Politics often involves some distortion, but the myth of a Christian nation, a Christian founding, and Christian Founding Fathers is becoming more prevalent in public discourse and political rhetoric. Why is this happening now?

Emmert: Yes, that seems to be how they market and sell this narrative—by convincing people that the country was founded on Christian principles and is how it was supposed to be. In reality, Europeans who came here were largely fleeing religious persecution, which is why the United States became unique in its explicit separation of church and state. This distinction has been foundational to our country.

Jacobsen: There has also been rhetoric about the left “destroying” God. What have you heard about this all-powerful, all-knowing entity supposedly being destroyed by a political ideology?

Emmert: Yes, well, again, this is part of their marketing strategy. They must portray themselves as victims to rile up support, much like the so-called “War on Christmas” we used to hear about every December. I never quite understood that, but it worked for them in terms of gaining donations, votes, rally attendance, or however they sought power. Interestingly, their actions often seem far removed from the teachings of Jesus Christ.

Jacobsen: I was introduced to this idea by two chapter leaders of The Satanic Temple in Arizona, Stu de Haan and Michelle Shortt, who explained how this narrative is marketed.  But this conversation took place years ago. They essentially noted that if they don’t get what they want 100% of the time, they adopt a victim mentality, using it as political currency. A couple of things are happening here. There’s much hyperbole around terms like “woke,” with them portraying themselves as victims. This critique—though not always, but often in an everyday sense—is sent from the Christian nationalist, self-identified, side towards others. Yet they simultaneously see themselves as victims of left-wing political movements and social policy.

They frame this as an attack on their rights, such as freedom of speech, religious liberties, and so on, whether or not these claims are legitimate. It becomes a political sloganeering tool. On the academic side, in less colloquial terms, there can certainly be legitimate critiques of any social and political ideology. I wouldn’t exclude “wokeness” from that. I’m aware of academic critiques suggesting that if you are re-essentializing people, that can be problematic.

But about this idea of a “religion of the trans flag” or framing it as the crisis of our time, along with the claim that we’re in a spiritual battle and need spiritual warfare—these are all biblically and Abrahamically-oriented terminologies used to push a particular worldview onto the public. Do you think this is closely tied to the rapid and massive decline of Christianity in the United States?

Emmert: Absolutely. They’re seeing the writing on the wall. When you look at survey after survey of religious identification, especially among those with no religious affiliation—the “nones” (N-O-N-E-S)—you see that now around 30% of adults in America do not have any religious affiliation. This number has increased dramatically over the last 30 to 40 years. If you break it down by age group, among those under 40, that number is well over 50%. So, while America has historically been a majority Christian nation, it’s clear that this will not always be the case. They recognize this shift is coming and do everything they can to resist it.

Jacobsen: You can look at Canada as a comparative example. While the United States has more people, a more complicated social context, a longer history, and arguably, more fervent religiosity, Canada’s religious landscape is changing rapidly. Based on the lines of best fit, Canada will likely become less than half Christian either this year or sometime next year. Back in the 1970s, over 90% of Canadians identified as Christian. By 2001, that number had dropped to over 75%.

Emmert: Exactly. Right. Our countries have a huge parallel, even though the United States is still more religious. 

Jacobsen: We see that the U.S. is slowly moving towards where Britain is, while Canada is already further along regarding religious disaffiliation. In Canada, we identify as a constitutional monarchy—democratic in phrasing but still constitutional monarchy. We don’t often talk about being a Christian country, even though historically, much of Canada was built by and for Christians. This rhetoric, therefore, feels like a weird about-face or ad hoc response to the current political moment rather than something deeply rooted in the history of either country.

Jacobsen: So, how many Christians identify with the ideology of Christian nationalism? 

Emmert: I’ve seen various numbers, but I’m always curious about how people define Christian nationalism because that’s the crux of it, right? If people think, “Oh yes, we’re a Christian nation because we’ve always been a Christian nation, because most people go to a Christian church on Sunday,” that’s vastly different from what Christian nationalism is and what it aims to do to this country. While there is a significant portion of Christians who support the concept of Christian nationalism, I’m always skeptical of those actual numbers because they depend on how people define or interpret the term. However, one thing we do know is that among evangelical Protestants, support for Christian nationalism is close to 90%, and they make up a significant portion of our citizens, particularly our voters.

Jacobsen: When it comes to political violence, how do Christian nationalists with a right-wing authoritarian views align with approval of political violence? 

Emmert: January 6, 2021, clearly indicated that many are on board. In surveys I’ve read where the question is posed, “Do you feel violence is justified to keep our country ‘ours’?” it’s consistently evangelical Protestants who are more likely to support violence, secession, or any means necessary to preserve what they believe is “theirs,”whatever that might mean.

Jacobsen: What have you seen as effective in terms of activism? The Secular Coalition for America is comprised of a large number of organizations. I’m familiar with the names of all of them in the context of secularism in America. It’s impressive that you’ve brought them all together, especially given the challenges that can arise—whether it’s personality conflicts or differences in focus, with some groups preferring to be community-oriented rather than politically engaged. These complexities are part of any social and communal activist movement. So, what have you found effective in bringing everyone together and working toward a common cause?

Emmert: You hit the nail on the head. We focus on agreeing on 80-90% of things and set aside the remaining 10-20% to get to work. Otherwise, we all end up suffering. When the Secular Coalition for America was founded over 20 years ago by Herb Silverman and the late Woody Kaplan, it came from the recognition that the voice of atheists, agnostics, and secular groups was largely absent in Washington, DC. We didn’t have much of a presence at all. So, while there are some disagreements on that 10-20%, the activism that needs to take place here in our nation’s capital is something all of our organizations recognize we’re stronger together.

While some groups have since established their presence here in Washington, DC, we all agree that to represent our 21-member organizations best, we need a central group like the Secular Coalition for America to lead these advocacy efforts. One thing that impressed me this summer was our work to raise awareness about Project 2025. This is a playbook created to ensure that if a Republican candidate wins the presidency, there’s a roadmap for what they plan to do in the first 100 days and their goals for the rest of the term. We’ve seen growing attention and engagement as we’ve informed people about what this would look like. It highlights the potential dangers to our freedoms, rights, and constitution if we head down that path with another four-year term. Many public figures, particularly American public figures, deserve credit for engaging with these issues and countering some of the usual stereotypes.

Jacobsen: A lot of them are genuinely intelligent. I looked at Senator Hawley’s background—he has a bachelor’s degree from Stanford University and a J.D. from Yale University. He’s an intelligent fellow. The bigger question is, what is sensible? Is it sensible to claim a Christian founding for this country and to push a nationalist version of that narrative in the present moment? It needs to be more sensible and factual. When you look at someone’s biography, like Hawley’s, there’s no apparent deficit of intelligence, qualifications, or ability to live a functional life. So, the next assumption is either they’re lying about American history for political purposes, or they’ve been misinformed or propagandized about it. Those seem like the two main possibilities. What do you think is going on with some of these folks?

Emmert: It’s about recognizing power, and they want to hold on to it. You can’t tell me that someone with a law degree from Harvard or Yale doesn’t understand the U.S. Constitution. It’s simple. So, they’re either lying through their teeth or received a very poor legal education, and I don’t think it’s the latter. They see this as what they must do to maintain their power and gain more.

Jacobsen: Do you foresee a risk of political violence in the upcoming election?

Emmert: I would like to think that after what we experienced four years ago, we’re past that. Still, we certainly need to plan for it as a possibility. We know that election officials in various counties have received numerous death threats that had to be taken seriously. Some people are currently in jail or prison for making those threats. So, the threat of violence is real, and it’s something we need to be prepared for, even though I’d like to believe we’re above that as a society. Unfortunately, I’ve been proven wrong.

Jacobsen: Also, according to Pew Research and other academic studies, secular people are one of the most disliked groups in the American public’s perception. They often arouse feelings of distrust and even hate. How do you sell a movement and yourself politically in such an environment? How do you overcome strong public opposition, especially when politics relies on personality, messaging, sloganeering, grassroots organizing, and so on?

Emmert: It’s important to recognize that change is a process. People don’t change their minds overnight. Let me use gay marriage as an example. When Massachusetts became the first state to legalize gay marriage, it wasn’t widely approved. It wasn’t as strongly opposed as in places like Alabama, but most people were still against it. However, a year later, when they conducted another poll, most people supported it. People initially feared they would be required to marry someone of the same sex, but when they realized that wasn’t the case, they thought, “Oh, this doesn’t impact me at all.”

As other states went through the same process, the Republican Party focused heavily on opposing gay marriage in the 2004 election. Now, they hardly mention it. They’ve just found new “boogeymen” to scare people with, or at least attempt to. It’s up to us, as an organization and as citizens, to understand that change is a process. These shifts don’t happen overnight.

Look at the anti-abortion movement. They worked for 50 years before they achieved their goal. We need to be just as strategic and committed.

Jacobsen: Is there anything I need to clarify regarding the response to Hawley and the issue of political violence? What do you think?

Emmert: No, we’ve covered most of it. I got to mention Project 2025, which was important because it’s critical. If you agree, I’ve touched on everything I wanted.

Jacobsen: Yes, we’ve covered a lot. Thank you so much for your time today, Steve. I appreciate it.

Emmert: Thank you. I’ve enjoyed talking with you, and feel free to reach out again. We can chat after the election, too.

Jacobsen: Absolutely, I will. I’ll go through this process and send you the transcript for the whole thing.

Emmert: Sounds great. Thanks so much. Enjoy the rest of your day.

Jacobsen: All right, thank you. You too. Goodbye.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Nyamat Singh, Petition to Dissolve PIPS at KPU

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/10/31

Nyamat Singh is the Managing Editor of The Runner. Singh discussed the initial shock, invalid signatures, and the broader implications for freedom of expression of the petition. She emphasized the importance of student journalism and urged students to understand petitions fully before signing, citing concerns about censorship.

Scott Douglas Jacobsen: Today, we are here to discuss the petition status you have been reporting on. You are managing it as a key person. How did this story first come to your attention?

Nyamat Singh: This happened in late September, though I am still determining the exact date. I was at the office when someone dropped off the petition, which was in a large, chunky orange folder.

At that time, Claudia was on vacation in Ireland, so it was just Devaki. We also received an email with the petition, but I had the physical copy. My initial reaction was to panic a bit, so I immediately called Devaki, and she saw it as well.

One of the messages she wrote in our group chat said, “Everyone, a huge storm is coming. They are trying to stop us.” I do not remember her exact words, but it was something along those lines. We were all trying to figure out what to do, and Suneet was also present.

We were brainstorming ideas because this was the first time this had ever happened. Devaki took the lead, and we decided to reach out to KPU. Our first step was to verify the student IDs to confirm whether the signatures were valid. KPU responded almost immediately, and we discovered that many signatures were invalid.

That is how it all began. When you discovered this, what was the reaction from the staff and your colleagues? How did everyone feel?

Initially, only the editorial staff knew—me, Claudia, Suneet, and Devaki. We kept it within our group. Claudia, even though she took time off, handled it efficiently. Despite the time difference, she was responsive, which was very helpful.

At first, it was just the four of us. When Claudia returned, we decided to consult journalism instructors for their perspectives. We also reached out to our legal team. Initially, we were all shocked.

Jacobsen: As the situation developed, what has happened with the petition? Has it changed how you operate internally?

Singh: It has mostly stayed the same operations. We are still reporting on the same topics. The petition called for a special general meeting (SGM), but we decided not to hold one because a significant portion of the signatures were invalid.

We have heard another petition might be in the works, but we cannot confirm it until we receive it—whether by email or physical delivery. For now, we have decided not to hold the SGM. I do not know. We’ll see what happens if there’s another petition. 

Jacobsen: One of the requests was to remove any reference—current or future—of the KSA in The Runner’s reportage. From your perspective as a journalist, what does this do to freedom of expression and the press within an institution of higher learning? Asking to erase years of hard work that’s quite significant.

Singh: Yes, whoever sent this petition asks us to erase years of work. The Runner has been reporting on the KSA for a long time. This is not just our work now; it is years of work since 2008 we were formed. That is terrible for the people who have spent so much time and hard work on these stories, bringing them to the students. It also concerns freedom of expression. One of their new bylaw demands is to allow minimal media presence, only five minutes, in their meetings.

I usually attend these council meetings to report on them. It’s been quite a process, and things have been different recently. 

Jacobsen: Another request was to limit the time someone could attend and record the Kwantlen Student Association’s regular meetings. So, what was the immediate interpretation of this request in the petition?

Singh: Yes, this was one of the bylaw changes. When we attend meetings, we usually record the whole thing, so we have a record of what was said. If we are allowed to record, there is a way to prove what happened in those meetings. People could ask us, “What proof do you have that this happened?” That is why we always record.

Having that recording as backup is crucial. If someone questions us, we can say, “Here is the recording.” It is not like we are making things up. Limiting our ability to record would hinder our work. How would we report on these meetings if we could not record them?

Jacobsen: I was informed–and it was confirmed–that the cost for PIPS, The Runner, and PULP Mag for each student at Kwantlen Polytechnic is 75¢ per credit. However, almost none—or virtually none—of the students at Kwantlen Polytechnic University have requested an opt-out option for this particular benefit. Given how low the cost is and how few students seem to disagree with the publications’ existence, this petition seems to go against the general opinion of the student body. What feedback have you received from students or staff about this petition, especially as more details emerged about the demand for no reportage on the KSA?

Singh: Yes, as more information about the petition’s demands, including no reportage on the KSA, emerged, it became clear that this request went against the interests of many students and staff.

Jacobsen: Issues included the need for valid student IDs for some of the names listed or mismatches between student IDs and names, and some students even thought this had something to do with a Cultus Lake trip. How did this information, as it surfaced, reach the staff—whether through personal conversations, walking around campus, or informal feedback to the publication?

Singh: Online feedback was significant. When we wrote a story about this, Claudia’s editorial received much attention on Twitter and other platforms. That is where most of our feedback came from. Eventually, students started finding out what was happening.

All of them were quite shocked and questioned what was going on. Some of the students told us they did not know what it was for. A few even thought it was for the Cultus Lake trip, while others thought it had something to do with the student association.

That doesn’t look good because this is a petition to dissolve the student publication, and I do not think the student association should be involved. Those were some of the initial reactions. Staff members also found out, and conversations started happening in classes. Instructors brought it up and distributed copies of our issues, telling students to remember what was happening. We were fortunate to have that support within the KPU community.

We also discovered that many students wanted us to stay, which was reassuring after seeing the 150 signatures.

Jacobsen: Could there be a standard process for something as extreme as the dissolution of student publications or the merger of board involvement between the KSA and the student newspaper? For example, based on who was running the petition, should there be a threshold of 100 or 150 signatures, followed by an open call for two weeks or a month for a counter-petition to see the opposing side? Because while 100 or 150 signatures are a lot for a student petition, there are tens of thousands of students across KPU’s various campuses. It is helpful and shows concern from some students, but it might only represent part of the picture, especially with such a significant claim. This is about something other than starting a new club, dissolving a club, or hosting an event that needs a $1,000 bursary.

Singh: Yes, that is very true. Because 150 students want the student publications gone, they only represent part of the KPU student body. It’s not just about dissolving The Runner but also about dissolving PIPS, which they had just started.

I remember Yana saying something like, “We are collateral damage,” which felt true. There is no way of proving who sent this petition, but we felt bad if our reporting triggered it. However, more than a threshold of 150 students is needed to make decisions about these publications. Many students might be interested in knowing what is happening and where their money is going, and we do not only report on the student association.

We cover a wide range of topics—KPU events, issues in the Lower Mainland, opinions, and pop culture—and we are also doing video work. Our work is so much more than just reporting on the student association, and I don’t think that should only affect our ability to report in the future.

Jacobsen: Do you have any final thoughts before we wrap up today?

Singh: Yes, student journalism is important. My message to the students would be this: If you’re signing a petition, ensure you know what it is about before signing. You would not want democracy to disappear. We have seen censorship happening worldwide, and a student publication is at the core of student life at KPU. So, think before you sign anything.

Jacobsen: Excellent. Thank you so much for your time today. I appreciate it.

Singh: Thank you.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Entemake Aman (阿曼) on American High-I.Q. Societies and Tests

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/10/31

*Updated November, 2024.*

Entemake Aman discusses high-IQ societies, particularly focusing on American culture, ethical challenges, and emphasized the significance of supervised tests like the SAT and GRE, while noting the impact of digitalization on test integrity. He explored how high-IQ societies could improve collaboration and maintain ethical standards.

Scott Douglas Jacobsen: Have you had any luck getting onto CGTN? I doubt I can help in that department–outside of my reach.

Entemake Aman: I am not getting anywhere in that department.

Jacobsen: How did the American media look to you after the article was published? Thank you for noting some questionable behaviour in scores in the Asiatic region, at least with one individual, several received documentation from another.

Aman: American media is more authoritative and influential. Geniuses are often honest, and we all hope there are no liars in the circle of high intelligence.

Jacobsen: When you look at different examinations in the U.S., what ones seem to tap the g factor?

Aman: The SAT and GRE are the only I.Q. tests in the United States that measure children’s G-factor.

Jacobsen: What have been some of the recent positive and negative developments in the high-I.Q. world in Asia? There tends to be more focus on the Americas and Europe.

Aman: I am only looking at the high I.Q. circles in Europe and the United States because I suspect there have been scammers in the high I.Q. circles in Asia since 2012.

Jacobsen: You have more of an affinity for American culture than me. What do you like about it? I tend to be more lukewarm about it.

Aman: I like American movies, the culture of I.Q. testing, the culture of educating gifted children, and the emphasis on creativity.

Jacobsen: How important are constitutions and broader high-I.Q. society guidelines to high-I.Q. societies? I know of three former Mega Society members of note: Keith Allen Raniere, Christopher Michael Langan, and YoungHoon Bryan Kim. The Mega Society was founded in 1982 by Dr. Ronald K. Hoeflin. Keith Allen Raniere (12)was sentenced to 120 years in jail. He “was convicted by a federal jury in June 2019 of racketeering, racketeering conspiracy, sex trafficking, attempted sex trafficking, sex trafficking conspiracy, forced labour conspiracy and wire fraud conspiracy.” Christopher Michael Langan went through litigation with the Mega Society (12). He founded the Mega Foundation in 1999 as a 501c(3) tax-exempt non-profit corporation. YoungHoon Bryan Kim was the Senior Membership Officer of Chris Langan’s Mega Foundation until about 2020, then joined the Mega Society from 2020 to late August, 2024. Following anaward and an interview with Ian Bott–alongside others like Aubrey de Grey, Professor Howard Gardner chose revocation of his award and assessed Kim’s United Sigma Intelligence Association (founded by HanKyungLee, M.D. (1) in 2007 as United Sigma Korea (1), as explained by Kim in Phenomenon of the World Intelligence Network, and registered in 2023 by YoungHoon Bryan Kim) in August, 2021 in “Good Work, Compromised Work, Bad Work… And Ego.” Gardner gave an additional examination in a mid-October, 2021 update to the same article republished in The Good Project. The USIA Lifetime Achievement Awardformerly the USIA Award, has been awarded to Neil deGrasse Tyson, Jennifer Doudna, Richard Dawkins, Noam Chomsky, Yuval Hariri, Anthony Giddens, Elizabeth Blackburn, Terence Tao, and Howard Gardner.

[Ed. Update October, 2024: A professional photo of YoungHoon Bryan Kim claimed as “own work” under the username ‘Reality180‘ was uploaded on June 1, 2024 in English Wikipedia. The same username, ‘Reality180,’ attempted to create English Wikipedia pages ‘YoungHoon Bryan Kim‘ (May 29, 2024) and ‘United Sigma Intelligence Association‘ (April 21, 2024). The same identified pattern occurred with Korean Wikipedia username ‘Reality180‘ with a professional photo of YoungHoon Kryan Kim claimed as “자작” (Google Translate: ‘One’s own work.’), which created the Korean Wikipedia page ‘세계지능협회‘ (United Sigma Intelligence Association) and only ever edited Korean Wikipedia pages for YoungHoon Bryan Kim and United Sigma Intelligence Association (English). Also, Korean Wikipedia username ‘211.237.101.103’ (English) only ever created and edited the page ‘ 김영훈 (아이큐)’ or “Kim Young-hoon (IQ).” Recently, the same for Korean Wikipedia username ‘61.255.211.119‘ (English) only ever editing Korean Wikipedia page ‘세계지능협회‘ (United Sigma Intelligence Association) and ‘ 김영훈 (아이큐)’  or “Kim Young-hoon (IQ).” A Reddit thread about IQ Olympiad 3 years ago focused on English Wikipedia editing too, particularly around username ‘58.227.250.85.’ (User contributions) ‘Reality180‘ on Korean Wikipedia threatened to sue (English)–on November 15, 2023–another Korean Wikipedia user who had the username ‘2607:740:2D:7:ABAF:CD92: 974A:23B5‘ (English). ‘2607:740:2D:7:ABAF:CD92: 974A:23B5‘ claimed ‘Reality180‘ was a Christian and, at one point, training to become a priest (English). Subsequently, a legal context was reported on, by YoungHoon Bryan Kim in a professional or personal blog (English), on March 18, 2024. Recently, the claimed GIGA Society (TM) medium account issued statements about Ronald Hoeflin (1), the “Mega Society,” (1) “IQ Olympiad,” (1) “South Korean Jeong Kye-won(정계원) called Andrew Zheng or Andrew Jeong,” (1) “another giga-level group” and here, (12) and “Scott Douglas Jacobsen.” (1)]

Aman: The High I.Q. Society asks only for I.Q. There are no other requirements. I would guess that only 0.1% of the people in the high I.Q. association are problem characters. If they are no longer members of the Mega Society, then the Mega Society may focus more on moral aspects.

Jacobsen: I would agree. It is a handful or less than a handful, or less than 0.1%. The vast majority have been excellent and kind to and with me, whether in word or deed. As a practical example, they have been generous with their talents and time in expressing their views in interviews for over a decade. Are there any emerging trends in the approach to I.Q. testing?

Aman: There are a few new trends in I.Q. tests. They have only one purpose: to measure the G-factor. So, it is all about the ability to find patterns.

Jacobsen: How will the high-I.Q. community evolve over the next decade?

Aman: I prefer supervised I.Q. tests, like Stanford Binet. Hopefully, there will be better I.Q. tests in the next ten years. The most important thing for the I.Q. society is whether its members’ I.Q. is qualified.

Jacobsen: Are there any unique challenges the American high-I.Q. community faces compared to other regions?

Aman: Members of the American High I.Q. Society is doing reasonable quality control, but some answers to American I.Q. tests have been leaked. I hope the American I.Q. test is changed to a paper I.Q. test.

Jacobsen: How has digitalization impacted networking and collaboration within the high-I.Q. community?

Aman: Digitization makes it easier for knowledgeable people to communicate. However, it could also lead to the leakage of answers.

Jacobsen: Are there specific regions where high-I.Q. communities are particularly active or growing?

Aman: America. Because America values I.Q.

Jacobsen: How does the high-I.Q. community support the development of young talent?

Aman: Mensa often reports on child prodigies under seven, bringing them to society’s attention. Mensa also has some social benefits. Some companies may focus on whether someone is a Mensa member.

Jacobsen: Have any recent debates or controversies within the high-I.Q. community?

Aman: I have not been paying attention to the High I.Q. Society has been controversial for a long time.

Jacobsen: What role do you see artificial intelligence play in the future of high-I.Q. communities?

Aman: Artificial intelligence may be able to design brilliant questions for people.

Jacobsen: How do different cultural attitudes about I.Q. in different parts of the United States seem on the outside?

Aman: Most states have rules for gifted children. In 1961, California became the first state to legislate meritocracy education.

Jacobsen: What seems like the different cultural attitudes towards intelligence and high-I.Q. communities in the States?

Aman:  Supportive. Because the United States values I.Q. the most.

Jacobsen: From your analysis, you claimed to have answers stolen from your computer after it was hacked. What is how hacking is done?

Aman: That is one thing I regret and am sorry for. I should have deleted the answer from my mailbox. He probably planted a computer virus.

Jacobsen: How can test-makers protect themselves and their answers, especially from hacking and cheaters?

Aman: The authors no longer provide email addresses to the testers. Instead, submit using a paper envelope, like Mega Test.

Jacobsen: If we were to ignore paper and pencil tests, what qualitative metrics would you have noticed in gifted and talented people? So, words, deeds, and other non-test markers of higher I.Q.s—those that indicate the factor—I am curious how you see these as culturally and individually emergent.

Aman: Geniuses often have good character, quick thinking, and original thinking about every problem. They also like to talk to themselves sometimes.

Jacobsen: Are there aspects of American culture you find in Asian cultures now?

Aman: High-I.Q. societies have also emerged in Asia.

Jacobsen: Would it be helpful for high-I.Q. societies that are more established to implement ethical guidelines?

Aman: That doesn’t help the High IQ Society.

Jacobsen: On constitutions, what about inclusion in refined constitutions for expulsions of individual members on the vote of the membership? I know the Mega Society included a clause for expulsions in its Constitution–”Drafted by Chris Cole and Kevin Langdon; ratified January 1, 2001; amended August, 2005,” Article IV. Elections in Paragraph 7:

  1. Any member may call for the expulsion of any other member at any time. An expulsion vote shall be held only if after the call for expulsion has been seconded by another member. The member whose expulsion is proposed shall be entitled to up to eight pages to present a defense in the issue following the appearance of the second to the call for expulsion (which may be the same issue in which the original call appears), which shall also contain a ballot, and every member shall be entitled to present up to two pages for or against the expulsion. Expulsion of a member shall require two-thirds of the votes cast on the expulsion. The member whose expulsion is proposed shall be allowed to vote in the expulsion election.

In the Mega Society’s ~42-year history, it has been used only once to expel a member. The expulsion from the Mega Society was based on vastly overwhelming “votes cast” against the expelled member’s defense case. After the subsequent expulsion from the Mega Society, removal from the mailing list, deletion from the listing on the website, and so on, the then-former member later sent an email to the Mega Society claiming withdrawal from the Mega Society, and then later publicly claimed to have voluntarily resigned from the Mega Society.

You don’t have take it on faith. You could email the Mega Society or a representative.

Aman: It is a good idea. It raises the moral level of the I.Q. Society. It can make their communication more positive.

Jacobsen: What can high-I.Q. societies do to stop the leakage of test answers and maintain test integrity now?

Aman: I.Q. test questions are not published, and paper envelopes are used. The test creator’s email number is not provided. Periodically check to see if the answers are leaked.

Jacobsen: What are the positive things Mensa is doing to foster young people, nurture young talent, and keep the spirit of the high-I.Q. societies alive in positive contributions to community building, which so many of these people crave?

Aman: Mensa’s advantage is supervised testing. It can identify gifted children and help them find a platform to communicate.

Jacobsen: Specifically, how could A.I. help develop hard test questions for people to separate intelligent people from brilliant people?

Aman: Artificial intelligence may have higher I.Q.s, be proficient in psychology, and create complex I.Q. tests for people.

Jacobsen: How could online platforms be more robust in terms of security and prevention of cheating? The Adaptive I.Q. Test comes to mind from a team in the Mega Society.

Aman: Artificial intelligence may be able to help solve this problem, with any leaks about I.Q. test answers automatically blocked. The team should switch I.Q. tests regularly.

Jacobsen: Could high-I.Q. societies do with more diversity?

Aman: No need. Paying attention to the quality of members is the most important.

Jacobsen: How do you perceive the role of digital platforms in shaping the future interactions of high-I.Q. communities?

Aman: Increase the risk of I.Q. test questions being discussed and leaked.

Jacobsen: What measures can high-I.Q. societies implement to prevent the leaking of test answers and ensure test integrity?

Aman: Use paper envelopes to test; do not reveal the questions.

Jacobsen: What are some fundamental cultural differences you have observed in attitudes toward intelligence across various regions in the United States?

Aman: For example, in junior high schools in suburban St. Louis, gifted classes are similar in the difficulty of teaching knowledge to ordinary classes, but they pay more attention to cultivating students’ practical and hands-on skills, often organizing science experiments and speech competitions. On the East Coast, where the pace of life is much faster, it is different. Maryland’s gifted class advocates advanced education, children have more homework, and small and medium-sized tests are standard.

Jacobsen: What are the most significant ethical guidelines that high-I.Q. societies should consider adopting?

Aman: Abide by the laws of the state.

Jacobsen: How might artificial intelligence contribute to developing more challenging I.Q. tests, and what implications could this have for test fairness?

Aman: I do not think it affects fairness.

Jacobsen: Are there any high-I.Q. communities outside the United States and Europe that you find particularly noteworthy or growing in influence?

Aman: Not found. I think the American High IQ Society is the best in the world.

Jacobsen: What qualitative traits have you observed that indicate high intelligence beyond traditional I.Q. test metrics?

Aman: No other indicator surpasses I.Q. tests.

Jacobsen: How do you see the evolution of high-I.Q. societies over the next decade, especially regarding inclusion, diversity, and ethical practices?

Aman: The diversity of I.Q. society does not matter. What matters is the quality of members of an I.Q. society. There will probably be more good tests in the next ten years, and members’ ethics will get higher and higher.

Jacobsen: What positive contributions do organizations like Mensa make to support young talent within high-I.Q. communities?

Aman: Regular meetings, monthly magazines. Some countries may have social benefits. Large companies may require Mensa membership.

Jacobsen: In what ways could online I.Q. testing platforms improve their security measures to prevent cheating and maintain credibility?

Aman: Using an envelope paper I.Q. test, the author of the I.Q. test question regularly investigates whether there is a possibility of giving away the answer. Keep the test questions secret.

Jacobsen: Can you share your personal journey in high-IQ societies? How being a member has influenced you?

Aman: When I joined Mensa, I had a high-quality circle. But it didn’t affect me that much.

Jacobsen: How being a member has influenced you?

Aman: I met some successful people. The effect on me is that I have an easy circle to communicate with.

Jacobsen: How has being part of high-IQ communities affected your relationships, both personally and professionally?

Aman: I found Mensa to be generally of higher quality than those around me. They have better characters. I prefer to talk to them.

Jacobsen: What are the subtle ethical challenges high-IQ societies face today?

Aman: The High IQ Society needs more supervised IQ tests.

Jacobsen: How can they address them?

Aman: Establish supervised examination rooms. Like the Stanford Binet test and the Mensa test.

Jacobsen: Are current ethical guidelines in high-IQ societies effective?

Aman: Effective.

Jacobsen: How could they be improved?

Aman: The most important thing is to obey the laws of the country.

Jacobsen: Besides test security, how can technology enhance collaboration and networking in high-IQ communities?

Aman: Technology has made it easier for members of high-IQ societies to meet.

Jacobsen: How can artificial intelligence improve communication and collaboration among high-IQ society members?

Aman: Artificial intelligence can help find members of highly intelligent associations in a particular country.

Jacobsen: How can high-IQ societies promote cultural diversity and inclusion among their global members?

Aman: The High IQ Society test requires no knowledge. It only requires a high IQ.

Jacobsen: How can members of high-IQ societies use their abilities to make meaningful contributions to society?

Aman: Studies mathematics, philosophy and physics.

Jacobsen: How can high-IQ societies encourage members to apply their intelligence to solve real-world problems and help their communities?

Aman: The High IQ Society creates different hobby groups.

[Update November 10, 2024: Upon further investigation, an old certificate of the Extreme Sigma Society of United Sigma Korea founded by HanKyung Lee, M.D. stated:

Extreme Sigma Korea (E.S.K) – High IQ society

Membership Certificate

Extreme Sigma Korea (E.S.K) is an International high I.Q. society located in Korea, founded on July 25, 2012, by HanKyung Lee, M.D., with the aim to gather people who have a high level of intelligence above I.Q. 220 sd24 or I.Q. 175 sd15 of the unselected adult population. The society Genius Member (G.M) is granted to individuals having achieved the required cognitive performance.

We certify that Marco RipàIs Honorary Member (H.M.) of E.S.K – High IQ society

E.S.K Honorary Member: 021318eskhmDate Issued: 30 July 2015

The FounderHanKyung Lee, M.D.

Sigma Korea website (copyright 2007) stated on March 22, 2017:

Sigma Korea is an International  high I.Q society located in Korea founded on July 3, 2007 by HanKyung Lee, M.D which has various groups according to cognitive performance; Three Sigma Korea (T.S.K) ≥ IQ 172 sd24 or IQ 145 sd15, Four Sigma Korea (F.S.K) ≥ IQ 196 sd24 or IQ 160 sd15 and Extreme Sigma Korea (E.S.K) ≥ IQ 220 sd24 or IQ 175 sd15 of the unselected adult population. The aim of Sigma Korea is to gather the people who have high level of intelligence and provide an intellectual discussions in forums that TSK, FSK, ESK members are allowed to share ideas and opinion for intellectual life. 

Sigma Korea high IQ society may have important meaning enough as one of I.Q societies in the world. Korea always have been top I.Q ranking country in the world by official statistics and reported academic resources. If you participate in this project is to gather the people who have high cognitive performance located in Korea, you would be a member of the best IQ country society in the world. In the history, Korean couldn’t help using their brain to keep identity and survive against others, and consequently this environment help people to do their best in intelligence. It is well explained considering geopolitical factors have utilized for scientific research as well as the humanities field in academia like anthropology with sociobiology. That is this society is just for the people welcome to intellectual work. 

YoungHoon Kim and HanKyung Lee are mentioned on the lower portion of the website. HanKyung Lee’s old blog can be found here. United Sigma Intelligence Association, up to and including June 15, 2021, cited its copyright as from 2007 to 2021 with a founding in 2007 and a founder of HanKyung Lee, M.D. The current claimed founder is YoungHoon Bryan Kim with a founding date of 2019.

Therefore, following from the October, 2024 update, according to available records, Sigma Korea, founded in 2007 by Dr. HanKyung Lee, became United Sigma Korea, founded in 2007 by Dr. HanKyung Lee, and later the United Sigma Intelligence Association. Up to at least June 15, 2021, the founding date was cited as 2007 with Dr. Lee as founder. Later, the founding date was claimed as 2019, founded by YoungHoon Bryan Kim, with the incorporation in 2023 by YoungHoon Bryan Kim.

IQ Olympiad (Foundation Limited) (1, 2, 3) was in partnership with United Sigma Intelligence Association. To quote United Sigma Intelligence Association:

USIA has signed the IQ Olympiad Foundation partnership.

The IQ Olympiad is an intellectual growth platform that everyone can participate in by refining and sharing IQ tests around the world. Users can access different types of IQ tests here, which can meet intellectual needs and challenge human intelligence limitations. The IQ Olympiad is a decentralized platform where users create and provide IQ test content themselves and users become consumers of IQ test content. The founder of the IQ Olympiad Foundation is Ronald K. Hoeflin, PhD, who is the founder of the Mega Society.

Website: https://iqolympiad.org

Other listed partners were Lifeboat Foundation, World Memory Sports Council, HK, Korea Memory Sports Association,Complex Biological System Alliance, World Academy of Medical Sciences, International Longevity Alliance, and India Future Society.

IQ Olympiad (Project) listed United Sigma Intelligence Association as a partner in addition to a list of other organizations:

United Sigma Intelligence Association : https://www.usiassociation.org

Lifeboat Foundation : https://lifeboat.com

International Longevity Alliance : https://longevityalliance.org

World Academy of Medical Sciences : https://wams.online

Complex Biological Systems Alliance : http://www.cbsaimtt.com

Hong Kong Institute of Memory Education : https://www.wmsc-hk.com

Gifted High IQ Network : https://www.giftediqnetwork.org

Genius High IQ Network : https://www.geniusiqnetwork.org

World Intelligence Network : https://www.iqsociety.org

Olympiq High IQ Soicety [sic]: https://olymp.iqsociety.org

Helliq High IQ Society : https://hell.iqsociety.org

Civiq High IQ Society : https://civ.iqsociety.org

Griq High IQ Society : https://gr.iqsociety.org

Qiq High IQ Society : https://q.iqsociety.org

Iqid High IQ Society : https://child.iqsociety.org

This High IQ Society : https://www.thisiqsociety.org

4G High IQ Society : https://www.4giqsociety.org

Brain High IQ Society : https://www.brainiqsociety.org

ELITE High IQ Society : https://www.eliteiqsociety.org

6N High IQ Society : https://www.6niqsociety.org

NOUS High IQ Society : https://www.nousiqsociety.org

Venus High IQ Society : https://venushighiqsociety.org

Catholiq High IQ Society : http://www.catholiq.org

Catholiq High IQ Society : http://www.catholiq.org

American High IQ Society : https://ahiqs.org

Canadian High IQ Society : https://chiqs.org

Global High IQ Society : https://ghiqs.org

Torr High IQ Society : https://torr.org

IQ Olympiad listed YoungHoon Bryan Kim’s high-range test entitled KIT-1 including a listing of his IQ Olympiad business email, stating:

Kim’s Intelligence Test (KIT-1) is a verbal associations high range IQ test developed by YoungHoon Kim in 2022. Please send your answers to bryan@iqolympiad.org, along with your full name, nationality, age, gender and all prior I.Q. scores. Valid answers are single words, and you can send one answer per question. Scoring fee is “free” of charge if you join the IQ Olympiad Forum : https://forum.iqolympiad.org. KIT – 1 supports two attempts and raw score will be reported in both of them according to the current norm.

IQ Olympiad Medium account on January 3, 2022 in “IQ Olympiad team member named in 2022 Genius of the Year Awards” said, “IQ Olympiad’s Global Strategy Officer YoungHoon Bryan Kim was named 2022 Genius of the Year Award from high IQ world.” This was online until, at least, November 30, 2023. It has since been deleted.

Therefore, according to their official statements, IQ Olympiad and the United Sigma Intelligence Association listed each other as partners and featured YoungHoon Bryan Kim in their communications.

Circa December, 2019, Jonathan Mize’s God Versus Language published in December, 2019, cites a number of acknowledgements, including Mr. Christopher Langan and Dr. Gina Langan of the Mega Foundation, and YoungHoon Kim, among many others of the Mega Foundation community:

I am no doubt indebted to numerous members of the CTMU community, including of course Christopher Langan himself. Various members have assisted me in as diverse things as the inclusion of the ever-so-challenging to conjure “unisect symbol” (thank you Raj Dye!) to the genesis of cover design ideas (Adam Haas) and the development and consideration of various topics analyzed within the book. I am indebted to the following members of the community for providing thought- provoking material and engaging in stimulating conversation about topics related to the book: Gina Langan, Jesse Franckowiak, Alexis Pantelides, Dylan Catlow, James Bowery, Arek Sobiczewski, Eike Freidank, Quest Quinn DeWitt Brown, Ethan Swofford, John Rice, Bernard Skomal, Aaron Esbenshade, Martin LoBretto, Martin Ezeugwu, Jason Jackson, Micha Szczsny, Lennox Niece, Zachary Auf, Daniel Falk, Charles Ringer, Matisse Mallette, Richard Jefferson Yorke, YoungHoon Kim, Megan Lorrayne and Johnny Yiu. 

Kim served as the Senior Membership Officer for the Mega Foundation until 2020. In the same year, he joined the Mega Society as a member. As of August 2024, Kim is no longer listed as a member of the Mega Society. Verification can be obtained through official Mega Society channels: https://megasociety.org/#officers.

Circa July 13, 2019, in the Phenomenon (World Intelligence Network) interview republished from In-Sight Publishing by Scott Douglas Jacobsen, YoungHoon Bryan Kim stated:

Hi, before saying my story, I appreciate talking with this journal and being a part of your interviewee series. To put myself shortly, I have studied philosophy and theology in Korea University and Yonsei University, which are called Sky Universities (or Ivy league in South Korea), as well as studying B.M. piano in a music College. 

My full-memberships may be the most interesting. The scores are accredited by some professional psychologists, of OLYMPIQ Society, Mega Foundation for IQ 175, sd15 and Epimetheus for IQ 160, sd15, I am also working as a president in the United Sigma Korea with ESK, IQ 175, sd15 society, which was founded in 2007 by Hankyung Lee, M.D…

…Graduating from high school, firstly, I attended B.M. classical piano in one music college (university). Completed 2 years out of 4, I changed my major to humanities and studied a variety of fields on the academic degree B.A. programme in Korean Ivy league, called, as noted, the Sky Universities. Additionally, I also completed a diploma in London. Now, I am preparing to attend Ph.D. programme in Harvard University, Graduate School…

…Next year, I will apply Harvard with a few of the prestigious graduate schools. I said, on the former question, about my academic journey from studying music to humanities. That is my next step to be a professional scholar. I am sure that you will see I am studying and researching in there, as always, soon…

…Most of the societies I am involved with have the qualification of the professional psychological test by a psychologist. This is far from several societies that just accept non-professional and even online IQ test. If we acknowledge, by any possibility, non-professional IQ test could measure the human intelligence, any of the society approved League be unsuitable for the name of a high-IQ society…

…I recognize that there are many cheating issues. Most of the cases are from the score on non-verifiable tests like so-called high-range IQ test, which do not require any identification of the testee or have been compromised. Even though, most of the test makers are still scoring. That is another reason that we could not believe the score from that.

At the time of the interview, Kim was a member of the following high-IQ societies: “Mensa, TOPS, ISPE, TNS (Triple Nine Society), OATH (One in a Thousand), Epimetheus, Mega Foundation, and OLYMPIQ Society.”

On September 10, 2024, US Weekly’s Isabel Mohan published an article online featuring the US Weekly new Editor-in-Chief Dan Wakeford doing an interview with YoungHoon Bryan Kim in an article entitled “World’s Smartest Man Believes the Higher Your IQ, the Greater Your Need For Gossip (Exclusive).” Kim was quoted in the article:

“I love news and stories from the celebrity and entertainment worlds, because it helps a lot with my anxiety,” he told Us, noting that many people with particularly high IQs can struggle with their mental health. “I believe that celebrities and the entertainment industry are harnessing our culture and their content is so intriguing for me. They’re the ones that are entertaining all of us. They are artists so I think, in a way, learning about their lives is a form of art experience. It’s an escape for me as well, but also a source of inspiration.”

Despite dedicating his life to science and technology, Kim has an equal respect for creativity. “Not only are the celebrities really creative, they’re also helping us think of new ideas and new ways to express ourselves,” he says. “And it helps us become more motivated to become better versions of ourselves. And pop culture never stops!”

As well as being a huge fan of BTS — the first K Pop act to go truly global — Kim is also something of a Swiftie, and says that this helps him feel more immersed in US culture; yes, keeping up with celebrities can give us a wider world view too!

The article is no longer available on the US Weekly website but remains accessible on other platforms, e.g., AOL, “World’s Smartest Man Believes the Higher Your IQ, the Greater Your Need For Gossip,” and MSN, “World’s Smartest Man Loves Celebrity Gossip Too!

With more investigation into information from the October, 2024 update, English Wikipedia username “58.227.250.85” referenced in the Reddit post entitled “Ron Hoeflin’s New Online IQ Test Hub” was searched on English Wikipedia. “User contributions for 58.227.250.85” stated only edits to English Wikipedia entries for Ronald K. Hoeflin, High-IQ society, Kim Ung-yong, Christopher Langan, and Youngsook Park between February 4, 2020, and August 2, 2021.

According to “User talk:58.227.250.85: Revision history,” “58.227.250.85” was blocked for disruptive editing by “Rklawton” and “Kinu” with prior warnings from English Wikipedians. The content of the edits for “58.227.250.85” comprised additions relevant to deletion of Mega Society and Prometheus Society, addition of United Sigma Intelligence Association (1, 2), addition of Ronald Hoeflin with USIA reference, addition of United Sigma Intelligence Association again (1, 2, 3, 4, 5, 6), and addition of IQ Olympiad (1, 2, 3, 4), including claiming USIA is “currently the most active and representative organization of high-intelligence organizations.”

Circa March, 2023, a Korean article “세계인명사전 IQ 1위 천재 김영훈 씨, ‘목사’의 길 걷는다” or ‘Kim Young-hoon, the number one genius IQ in the world’s famous class, walks the path of ‘Pastor‘ (March 20, 2023) claimed YoungHoon Bryan Kim ‘entered the pastor candidate course at Hanshin University Graduate School of Theology directly managed by the Korean Presbyterian Association.’ Another article titled “현재 IQ 전 세계 ‘1위’라는 33세 한국 남성, 전혀 예상치 못한 직업 택했다” or ‘A 33-year-old Korean man whose IQ is currently the ‘No. 1’ in the world chose a completely unexpected job.’ (March 28, 2023) claimed that Kim was ‘currently enrolled in the pastoral candidate course at Hanshin University Graduate School of Theology directly managed by the Korean Christian Presbyterian Association. After graduating from graduate school next year, he will take the pastor course as a full-time evangelist the following year.’

The same article quotes YoungHoon Bryan Kim:

‘I originally had a meaning in theology. I wanted to be a theologian, but there was a time when I wandered for a while as my study abroad was wrong,’ he said. ‘After graduating from graduate school, I plan to work as a full-time evangelist and take a doctoral program in theology together. I would like to contribute to nurturing future students as a theologian in the future, while doing theological research and ministry in parallel.’

As indicated in the October, 2024, update, ‘Reality180‘ on Korean Wikipedia threatened to sue (English)–on November 15, 2023–another Korean Wikipedia user who had the username ‘2607:740:2D:7:ABAF:CD92: 974A:23B5‘ (English). Before the threat of suing Korean Wikipedia User “2607:740:2D:7:ABAF:CD92:974A:23B5,” Korean Wikipedia User ‘2607:740:2D:7:ABAF:CD92: 974A:23B5‘ (English) added the edit to the ‘Kim Young-hoon (IQ)’ Korean Wikipedia page with the claim:

‘However, the admissions officers of the High Intelligence Prometheus Society suspected his score fraud and did not grant him membership in the society, and he instead created the Prometheus 2.0 Society and joined it. This new society is a trademark infringement by using a name similar to the existing Prometheus, the same selection criteria, and a similar logo.[5]

The Korean Wikipedia page of ‘Kim Young-hoon (IQ),’ as such, during the time of the edit of Korean Wikipedia user “2607:740:2D:7:ABAF:CD92: 974A:23B5” also claimed:

‘Kim Young-hoon (May 25, 1989 ~ ) is a candidate pastor in Korea. He graduated from the Department of Theology at Yonsei University and is currently enrolled in the pastoral candidate course at the Hanshin UniversityTheological Graduate School directly managed by the Korean Christian Presbyterian Association.[1]

…He is currently working as a pastor candidate and evangelist of the Korean Presbyterian Church.[7]

…Dropped out of King’s College London graduate school

I’m a student at Hanshin University Graduate School’

This portion the version listed above about dropping out of King’s College London graduate school was edited to ‘King’s College London Graduate School Mathematics Master’s (MSc).’

In 2024, a website of YoungHoon Bryan Kim’s claimed Kim to be no longer involved in any religious activities starting January of 2024: “※ 참고김영훈은 2024년 1월을 기점으로 종교와 관련된 일은 공식적으로 하지 않습니다” or ‘※ Note: Kim Young-hoon will not officially engage in any work related to religion as of January 2024.’

Independent investigation by Scott Jacobsen revealed YoungHoon Bryan Kim requested inclusion in articles listing individuals with the highest IQs, e.g., “Top 10 People With Highest IQ In History.” (Curious Matrix of Domagoj Parner), even contacting, at least one, several times. The article addition to Curious Matrix stated:

    1. YoungHoon Kim – IQ Score: 276

In 2024, YoungHoon Kim from South Korea was recognized as number one in the world among the 50 people with the highest IQ 276 in America’s top magazine, Reader’s Digest, holding the highest IQ record holder officially certified by Korea Record Institute, World Genius Directory, Global Genius Registry, Esoteriq Society, and GIGA Society. With perfect scores on various experimental high range intelligence tests, he is the 1st ranked lifetime member of Mega Society, the one-in-a-million level high IQ society which was the only one listed in the Guinness Book of World Records and included all the people who were listed in the Guinness Book of World Records for the highest IQ.

Note: YoungHoon Kim founded an organization, the United Sigma Intelligence Association for the world’s brightest minds, of which seven Nobel Prize winners are official fellows/members. From his organization, The greatest minds in the world such as Noam Chomsky, Yuval Harari, Richard Dawkins, Howard Gardner, Neil deGrasse Tyson, and Terence Tao have received official awards with the winners’ consent.

This has since been deleted.

Circa July 14, 2024, the GIGA Society (TM) Medium page republished most or all of the article BBC Science Focus: Who has the highest IQ in the world in 2024? with an additional commentary on specifically YoungHoon Bryan Kim, the article “BBC Science Focus: Who has the highest IQ in the world in 2024? (Fact Check).” The GIGA Society (™) article stated:

NOTE: BBC Science Focus is providing incorrect information without any fact checking. Therefore, through this article, we will provide a BBC Science Focus article that has been properly fact-checked…

…Pictured above, YoungHoon Kim is said to have the highest IQ score in the world currently, with an impressive score of 276. If this South Korean intellectual scored IQ 276, he is definitely out in front.

Effectively tying for the title, though, is Marilyn Vos Savant. Her recorded IQ in the Guinness World Records was 228, awarded between the 1986–1989 editions until the record was discontinued in 1990, with IQ scores deemed too unreliable to document.

This article has since been deleted.

The GIGA Society (™) Facebook group lists a series of different title edits since July 10, 2021. These names, with dates of change, include:

  • United Giga Society (USIA) Jul 16, 2021
  • UNITED GIGA SOCIETY (USIA) July 19, 2021
  • UNITED GIGA SOCIETY Dec 21, 2021
  • GIGA SOCIETY 190 June 9, 2022
  • GIGA Society — Discussion Group Jul 4, 2022
  • GIGA Society — Secret Group Jul 6, 2022
  • GIGA Society — The Official GIGA High IQ Society Jan 8, 2023
  • GIGA Society Membership Jan 8, 2023
  • GIGA Society Official Jan 26, 2024
  • GIGA SocietyTM Official Jul 14, 2024
  • GIGA Society Official Jul 26, 2024

The first name change to United Giga Society happened on July 16, 2021, becoming United Giga Society (USIA), or UNITED GIGA SOCIETY (USIA) on July 19, 2021 and UNITED GIGA SOCIETY on Dec 21, 2021. From July 16, 2021 to July 26, 2024, United Giga Society (2021) was then renamed to GIGA Society Official.

On September 9, 2021, the web domain for United Giga Society–https://gigaiqsociety.org–was registered.

On October 1, 2021, ABSNewswire published the press release entitled “GIGA SOCIETY, THE WORLD’S MOST EXCLUSIVE HIGH I.Q. SOCIETY.” The company name described was United Giga Society with the main contact person as “Bryan Kim.” United Giga Society (2021) contact person Bryan Kim’s press release claimed:

Qualifications to join is 1) High Range IQ test score ≥ IQ 190 SD15, and 2) High Range IQ Society membership ≥ IQ 190 SD15. There is only full membership at the United Giga Society and Membership is free of charge.

It has been known to occur that social media “groups” started by impostors made unauthorized use of the name “Giga Society” or some variant or misspelling thereof.

Such groups are not affiliated with the United Giga Society, and membership in them under no circumstance entitles one to call oneself a member of the United Giga Society.

For more information, visit – https://gigaiqsociety.org

The wording in the United Giga Society’s press release is similar to a warning previously issued on the Giga Society website founded by Paul Cooijmans in 1996.  Giga Society (1996) of Paul Cooijmans stated:

It has been known to occur that social media “groups” started by impostors made unauthorized use of the name “Giga Society” or some variant or misspelling thereof. Such groups are not affiliated with the Giga Society, and membership in them under no circumstance entitles one to call oneself a member of the Giga Society. Contact the society’s Psychometitor to verify whether any particular group is bona fide.

Visiting the website of United Giga Society, the executives and positions listed circa October 25, 2021, were the following:

President: YoungHoon Bryan Kim

Vice-President: Iakovos Koukas

Membership Officer: Masaaki Yamauchi

United Giga Society contact person, “Bryan Kim,” released “GIGA SOCIETY, THE WORLD’S MOST EXCLUSIVE HIGH I.Q. SOCIETY,” listing the President of United Giga Society as “YoungHoon Bryan Kim.” In addition, the certificate of United Giga Society claimed “YounHoon [sic] Bryan Kim” was the “Founder” of United Giga Society in 2021. Therefore, United Giga Society contact person “Bryan Kim” released a press release through ABSNewswire about United Giga Society founded by “Younhoon [sic] Bryan Kim” led by “President: YoungHoon Bryan Kim,” and the wording in the United Giga Society’s press release was similar to that of the Giga Society founded by Paul Cooijmans.

Another press release from ABSNewswire entitled “GIGA society – What is the real Giga Society?” was released on July 6, 2022, claiming “The official GIGA Society was originally established in 2001 as the Esoteriq Society by Masaaki Yamauchi.” This claim is echoed later. “YoungHoon Kim” edited only two entries in Golden, on World Genius Directory and GIGA Society. Golden claims “GIGA Society” founded in 2001 by Masaaki Yamauchi. The “World Genius Directory” entry only had 2 editors. It claimed, “The World Genius Directory was created by Dr. Jason Betts. Currently, YoungHoon Kim ranks first in the world according to this organization’s IQ data.”

Circa October 25, 2021, the listed membership of United Giga Society, were the following 9 individuals:

IACOVOS KOUKASGREECE

YOUNGHOON KIMSOUTH KOREA

MARIOS PRODROMOUCYPRUS

GLENN ALDENNORWAY

TOR ARNE JøRGENSENNORWAY

TOMAS PERNACZECH REPUBLIC

DANY PROVOSTCANADA

FENGZHI WUCHINATOM CHITTENDENUSA

Circa May 19, 2022, the membership was the following:

IACOVOS KOUKASGREECE

YOUNGHOON KIMSOUTH KOREA

EVANGELOS KATSIOULISGreece

RICK ROSNERUSA

MISLAV PREDAVECCROATIA

DANY PROVOSTCANADA

MARIOS PRODROMOUCYPRUS

TOMAS PERNACZECH REPUBLIC

FENGZHI WUCHINA

So, between October 25, 2021 and May 19, 2022, Glenn Alden, Tor Arne Jorgensen, Dany Provost, and Tom Chittenden, were listed then not listed as members, while Evangelos Katsioulis, Rick Rosner, Mislav Predavec, and Fengzhi Wu, were added to the membership.

Circa October 25, 2021, the partners listed for United Giga Society were United Sigma Intelligence Association (USIA),World Memory Championships (HongKong), Global Genius Directory, ESOTERIQ Society, Gifted High IQ Network,Genius High IQ Network, NOUS 200 High IQ Society, 6G High IQ Society, NOUS High IQ Society, 6N High IQ Society, ELITE High IQ Society, 4G High IQ Society, BRAIN High IQ Society, THIS High IQ Society, Opal Quest Group, TENIQ High IQ Network, Global High IQ Society, Canadian High IQ Society, American High IQ Society, Italian High IQ Society,Synapse High IQ Network, ICON High IQ Society, Callidus High IQ Society, Capabilis High IQ Society, Magnus High IQ Society, Egregius High IQ Society, and Profundus High IQ Society.

By March 7, 2022, President, Vice-President, and Membership Officer, changed to administrators, who were the same Iakovos Koukas, Masaaki Yamauchi, YoungHoon Kim, with the addition of Nikolaos Soulios.

By May 19, 2022, the partners for United Giga Society were no longer claimed on the website, while GIGA UNION was claimed through United Giga Society. GIGA UNION was described: “GIGA UNION is an association of societies whose membership requirements are IQ 190 SD15 or higher. The purpose of GIGA UNION is to unite and increase communication with IQ 190 scorers or IQ 190 societies around the world.” Listed below its description were several organizations: UNITED GIGA SOCIETY, SINGULARITY SOCIETY, ESOTERIQ SOCIETY, NOUS 200 Society, and6G HIGH IQ SOCIETY.

By June 10, 2022, United Giga Society’s website became THE GIGA SOCIETY 190. The United Giga Society Facebook group’s name was changed from “UNITED GIGA SOCIETY” to “GIGA SOCIETY 190” on June 9, 2022. The administrators for THE GIGA SOCIETY 190 were Iakovos Koukas, Masaaki Yamauchi, and YoungHoon Kim. Nikolaos Soulios was no longer listed. The members were YoungHoon Kim, Iakovos Koukas, Evangelos Katsioulis, Rick Rosner, Mislav Predavec, Dany Provost, Fengzhi Wu, Marios Prodromou, and Tomas Perna.

Giga Society 190 claimed, “Giga Society 190 was originally established in 2001 as the Esoteriq Society. The Giga Society 190 shares the history and spirit of the Esoteriq Society. Currently, the two societies are operating independently.” No founder is claimed for Giga Society 190. The United Giga Society certificate claimed a founding by “YounHoon [sic] Bryan Kim” with the first press release and website active in 2021.

Circa June 28, 2022, THE GIGA SOCIETY 190 administrators were replaced with President Evangelos Katsioulis, MD, PhD, and Vice President Masaaki Yamauchi, BSc & Vice President Iakovos Koukas, MSc.

Circa July 6, 2022, THE GIGA SOCIETY 190 became GIGA Society, where “GIGA stands for Global Intellectual Giga Association.” The United Giga Society Facebook group page was renamed again–from GIGA SOCIETY 190–on July 4, 2022 to “GIGA Society — Discussion Group” and then on July 6, 2022 to “GIGA Society — Secret Group.” President Evangelos Katsioulis, MD, PhD, and Vice President Masaaki Yamauchi, BSc & Vice President Iakovos Koukas, MSc were no longer listed on the website in those capacities. Neither were the prior administrators listed in their prior capacities. Previously listed members Evangelos Katsioulis, Dany Provost, and Rick Rosner were removed and Kirk Butt, Tom Chittenden, and Tianxi Yu were added to the membership. Chittenden was added, again in this round after removal between October 25, 2021 and May 19, 2022, originally.

Circa July 7, 2022, a new website, gigasociety.net, was registered in place of the September 9, 2021 web domain registered for United Giga Society–https://gigaiqsociety.org. Links led from the latter to the former.

Circa July 12, 2022, on the new web domain, GIGA Society created the GIGA NETWORK. The GIGA NETWORK was described as “an alliance of high IQ societies worldwide. The purpose of GIGA NETWORK is to unite and increase communication with high IQ scorers or high societies around the world.” In addition, GIGA Society was described there: “GIGA Society is an extremely high IQ society for those who scored IQ 190 SD15 on the high range IQ test. The society was originally established in 2001.”

Circa August 17, 2022, the officers of GIGA Society were YoungHoon Kim, (South Korea), Masaaki Yamauchi(Japan),Claus Volko, (Austria), and Kathy Kendrick (USA). GIGA Publication was started. It stated.

For the first time in the world, the publication of the GIGA Society was brought to the book market. Although it is only a record of the society’s current state, this information will become a valuable piece of history in the future.

Amazon Kindle: https://www.amazon.com/dp/B0B6B3KLXL/ref=cm_sw_r_tw_dp_6S2TA4K1YW6RY7HZR20D

The Kindle edition book has since been removed from availability. Advisors listed were Ivan Ivec, PhD (Croatia),Manahel Thabet, PhD (UAE), Tim Roberts, PhD (Australia), Kirk Butt, ThD, PhD (Canada),Eick Sternhagen, DPhil (Germany), Tom Chittenden, PhD, DPhil, PStat (USA), Ilia Stambler, PhD (Israel), Mark Tabladillo, PhD (USA),Claus D. Volko, MD, MSc (Austria), and Amit M. Shelat, MD (USA). The GIGA Council was formed. The GIGA Society stated, “The GIGA Council was formed to select the GIGA Society’s admission tests and to discover the best high range IQ tests.” The members of the GIGA Council were Mislav Predavec (Croatia), Kirk Raymond Butt (Canada), andYoungHoon Kim (South Korea). The GIGA Network comprised of GIGA Society, Global Genius Registry, Generiq Society, Grand Master Society, Prometheus 2.0, Nobel Society, ESOTERIQ Society,EVANGELIQ Society, GIGA Society, Global Genius Registry, Generiq Society, Grand Master Society, Prometheus 2.0,Nobel Society, ESOTERIQ Society, and EVANGELIQ Society.

Circa September 29, 2022, Marco Ripà was added to the membership list. The GIGA Society claimed, “The official GIGA Society was originally established in 2001 as the Esoteriq Society by Masaaki Yamauchi. GIGA Society shares the history and spirit of the Esoteriq Society. Currently, the two societies are operating independently.” The United Giga Society, in 2021, certificate claimed “YounHoon [sic] Bryan Kim” and the website claimed “YoungHoon Bryan Kim” was the President & Founder.

Circa January 8 to 26, the United Giga Society Facebook page name changed again from “GIGA Society — The Official GIGA High IQ Society” on Jan 8, 2023 to “GIGA Society Membership” on Jan 8, 2023 to “GIGA Society Official” on Jan 26, 2023.

Circa February 5, 2023, GIGA Network claimed:

Anyone with an IQ score within the top 1% or an IQ 135 (SD15) or higher can join GIGA Network as a regular member. After membership registration is approved, members can receive the official GIGA Network certificate including a certified IQ score. An official member of the GIGA Network has a personal profile within the GIGA Network website. A sample profile can be found here.

Circa February 7, 2023, the GIGA committee was founded, saying, “GIGA committee was established to secure democracy and fairness in administration, introduce specialized knowledge, and discuss decision-making by GIGA Soceity [sic] and GIGA Network.” Its members were Raymond Keene, OBE (UK), Tom Chittenden, PhD, DPhil, PStat (USA), Manahel Thabet, PhD (KSA), Ivan Ivec, PhD (Croatia), Tim Roberts, PhD (Australia), Kirk Butt, ThD, PhD (Canada), Eick Sternhagen, DPhil (Germany), Ilia Stambler, PhD (Israel), Mark Tabladillo, PhD (USA), Simon Olling Rebsdorf, PhD (Denmark), Amit M. Shelat, DO (USA), Dr. M. M. Karindas, MD (Netherlands), Claus D. Volko, MD, MSc (Austria), YoungHoon Kim (South Korea), Masaaki Yamauchi (Japan), and Kathy Kendrick (USA). GIGA Society is claimed as “an experimental project of GIGA Network.” The updated list of the GIGA Network is GIGA SOCIETY,ESOTERIQ SOCIETY, GRAND MASTER SOCIETY, PROMETHEUS 2.0 SOCIETY, NOBEL SOCIETY,GLOBAL GENIUS REGISTRY, and KIT HIGH RANGE IQ TEST. A new web domain was made for GIGA Network at this time–https://www.giga-network.org/. Its About page stated:

GIGA Network is a global organization for the high intelligence network founded by YoungHoon Kim who is ranked number one in the World Genius Directory. The aim of GIGA Network is to integrate high IQ people & societies, to certify high IQ scores, and to publish GIGA Records which is the world’s highest IQ list certified by GIGA Network. GIGA in GIGA Network means Global Intelligence Giga Association.

Circa March 14, 2023, GIGA Publications had a new book for high-range tests. This is still online. The tests accepted for admission were KIT High Range IQ Test (by YoungHoon Kim), Hoeflin Power Test (by Ronald K. Hoeflin), Hoeflin’s Ultra Test (by Roanld K. Hoeflin), Eureka Test (by N. Lygeros), G-test (by N. Lygeros), 916 (by Laurent Dubois), Hyper Test (by Laurent Dubois), LSHR (by Ivan Ivec), LSHR Light (by Ivan Ivec), DOT&LINE&PLANE (by Tianxi Yu),Death Figures (by Tianxi Yu), Ivory Tower (by Tianxi Yu), Cats Are Tailors (by Mahir Wu), LDA-SWaN (by Gianluigi Lombardi), Challenger (by Zoran Bijac), SLSE II (by Jonathan Wai), Lux25 (by Jason Betts), and Sigma Test Extended (Hindemburg Melão Jr.). The GIGA Network claimed:

GIGA Network is a global organization for the high intelligence network founded by YoungHoon Kim who is ranked number one in the World Genius Directory. The aim of GIGA Network is to integrate high IQ people & societies, to certify high IQ scores, and to publish GIGA Records which is the world’s highest IQ list certified by GIGA Network. GIGA in GIGA Network means Global Intelligence Giga Association.    

GIGA Network uses cutting-edge statistics and scientific technologies to verify human high intelligence. The limits of human intelligence will be challenged by experimental high intelligence assessments called high range IQ test. GIGA Network serves as an institution that recognizes IQ scores by evaluating them. It will serve as an official certification authority in the high IQ network.

The GIGA Network established the Grand Master Society, the Prometheus 2.0 Society, and the Nobel Society with the GIGA Society at the head for the purpose of research on high intelligence.

Circa March 22, 2023, the GIGA Records was created with a sample certificate presented. It has since been deleted.

Circa May 13, 2023, there was a GIGA Network facebook page. It has since been deleted. Jeff Leonard was added as a member. GIGA Society was no longer claimed as established by Esoteriq Society by Maasaki Yamauchi in 2001. No claimed President or Founder.

Circa September 3, 2023, no claimed president or founder since 2021 under United Giga Society with Founder “YounHoon [sic] Bryan Kim” & President “YoungHoon Bryan Kim,” or 2022 with President Evangelos Katsioulis, MD, PhD, or then in 2022 claimed as established in 2001 as Esoteriq Society by Masaaki Yamauchi or Masaaki Yamauchi as the Founder. GIGA Society said about its foundation:

GIGA Foundation is a global organization for the high intelligence network founded by YoungHoon Kim who is ranked number one in the World Genius Directory. The aim of GIGA Foundation is to integrate high IQ people & societies, to certify high IQ scores, and to publish GIGA Records which is the world’s highest IQ list certified by GIGA Foundation. GIGA in GIGA Foundation means Global Intelligence Giga Association.    

GIGA Foundation uses cutting-edge statistics and scientific technologies to verify human high intelligence. The limits of human intelligence will be challenged by experimental high intelligence assessments called high range IQ test. GIGA Foundation serves as an institution that recognizes IQ scores by evaluating them. It will serve as an official certification authority in the high IQ network.

The GIGA Foundation established the Grand Master Society, the Prometheus 2.0 Society, and the Nobel Society with the GIGA Society at the head for the purpose of research on high intelligence.

Circa April 20, 2024, a new president was claimed for the GIGA Society. The GIGA Society said, “The President of GIGA Society is Dr. Tom Chittenden who is an Honorary Professor in the Department of Artificial Intelligence at the University of London.” Dr. Tom Chittenden’s LinkedIn profile lists a presidency beginning October, 2023.  The updated GIGA committee included Tom Chittenden, PhD, DPhil, PStat (USA), Raymond Keene, OBE (UK), Manahel Thabet, PhD (KSA), Fabiano de Abreu, PhD (Brazil), Ivan Ivec, PhD (Croatia), Tim Roberts, PhD (Australia), Kirk Butt, ThD, PhD (Canada), Eick Sternhagen, DPhil (Germany), Ilia Stambler, PhD (Israel), Mark Tabladillo, PhD (USA), Simon Olling Rebsdorf, PhD (Denmark), Amit M. Shelat, DO (USA), Dr. M. M. Karindas, MD (Netherlands), Claus D. Volko, MD, MSc (Austria), Masaaki Yamauchi (Japan), and Kathy Kendrick (USA). The Hyper Society was created. The website descriptions explained:

HYPER Society

HYPER Society is an intellectual enhancement and self-development community founded by United Intelligence Research Institute of USIA and YoungHoon Kim, the record holder of the highest IQ officially certified by Korea Record Institute, World Genius Dictionary and Global Genius Registry (IQ 210, SD15 = IQ 276, SD24). 

*HYPER Society is a cooperative organization of GIGA Society.

HYPER Mission

The goal of HYPER Society is to provide mentoring for personal and interpersonal growth and social and emotional self-realization that cannot be experienced outside by sharing and communicating with each other’s intellectual curiosity.

Contact

      • Email: lab@usiassociation.org

Highest IQ 276 was established as a webpage, too. GIGA Society claimed to be founded in 2001; no reference to Masaaki Yamauchi or Esoteriq Society at that time. HYPER Society has since been deleted.

Circa June 22, 2024, GIGA Society claimed Ronald Hoeflin was the “Honorary Founder” of GIGA Society, and founded in 1982, as follows:

GIGA Society, as the world’s most exclusive high IQ organization, was originally founded in 1982 by Dr. Ronald K. Hoeflin under the name Mega Society as the world’s highest IQ society which was the only one listed in Guinness Book of World Records in histoy. [sic] However, while the Mega Society sets a very high intelligence level of one in a million as a condition for membership, GIGA Society sets a condition for joining a superintelligence of one in a billion…

◆ NOTE: As the most exclusive high IQ organization for individuals with an intelligence of one in a billion, GIGA Society continues the spirit of Ronald K. Hoeflin and his Mega Society…

…HONORARY FOUNDER

Dr. Ronald K. Hoeflin

Circa July 16, 2024, GIGA Society repeated the claims as well as noted and warned:

■ NOTE: Except for the nine members above, GIGA Society does not have any other members.

■ NOTE: As the most exclusive high IQ organization for individuals with an intelligence of one in a billion, GIGA Society continues the spirit of Dr. Ronald K. Hoeflin and his Mega Society.

■ Warning: Here is the official GIGA Society™ for those who score IQ 190 (SD 15) on an acceptable high range IQ test. However, there is another giga-level group which accepts unprofessional uncensored tests authored by the group’s founder who is not properly disciplined academically.

Circa August 14, 2024, for the GIGA Society, all claims to the honorary presidency of Dr. Ronald Hoeflin were removed in addition to removal of claims to GIGA Society being founded in 1982.

Circa August, 2024, according to the Mega Society, YoungHoon Bryan Kim was expelled by the Mega Society following a membership vote with 1 vote in defense of YoungHoon Bryan Kim and the rest against him. YoungHoon Bryan Kim then sent an email to the Mega Society as a then-former Mega Society member claiming withdrawal from the Mega Society. As of August 2024, Kim is no longer listed as a member of the Mega Society. Verification can be obtained through official Mega Society channels: https://megasociety.org/#officers. GIGA Society (™) then released a statement claiming YoungHoon Bryan Kim voluntarily resigned from the Mega Society.

YoungHoon Bryan Kim connected Scott Douglas Jacobsen to Dr. Ronald K. Hoeflin for a 3-part interview published in In-Sight Publishing’s platform in 2019, and then republished the 3-part interview on the United Sigma Intelligence Association website with Kim’s approval. In total, these extensive views and ideas of Hoeflin were published in comprehensive interviews on the In-Sight Publishing website, United Sigma Intelligence Association website, and in the former USIA Research Journal–this has since been deleted–with Dr. Ronald Hoeflin in 2019/2020. No public allegations against Hoeflin or others were made between 2019 and July, 2024 to views or opinions expressed by Hoeflin. As cited in “On High-Range Test Construction 19: Dr. Ronald K. Hoeflin”:

*Original publication in In-Sight 1, 2, and 3, and republished in the USIA Research Journal (United Sigma Intelligence Association) in 2019/2020 under the leadership of YoungHoon Kim founded by HanKyung Lee, M.D.in2007 as United Sigma Korea and registered in 2023 by YoungHoon Bryan Kim (USIA Website: 1, 2, 3; USIA Research Journal: 1, 2, 3; USIA Blog: 1, 2, 3).*

Circa August, 2024, onwards, the allegations against several people and organizations were made on several organizational and media platforms, referenced in the October, 2024 update and here. Based on available records, the following sequence of events occurred from removing Hoeflin’s name from the GIGA Society (™) website followed by allegations against several people and organizations: Ronald Hoeflin name claim and founder claim removal from GIGA Society (™) website, Mega Society expulsion of YoungHoon Bryan Kim as a member, YoungHoon Bryan Kim’s withdrawal claim letter to Mega Society as a then-former Mega Society member, GIGA Society (™) Medium account article with voluntary resignation claim for YoungHoon Bryan Kim, and then most of the GIGA Society (™) and other organizational-and-outlet allegations.

Circa November 4, 2024, the GIGA Committee members are Tom Chittenden, PhD, DPhil, PStat (USA) YoungHoon Kim, DSc, hc., EdD, hc. (South Korea), Raymond Keene, OBE (UK), Ivan Ivec, PhD (Croatia), Tim Roberts, PhD (Australia), Kirk Butt, ThD, PhD (Canada), Eick Sternhagen, DPhil (Germany), Ilia Stambler, PhD (Israel), Mark Tabladillo, PhD (USA), Simon Olling Rebsdorf, PhD (Denmark), Amit M. Shelat, DO (USA), Dr. M. M. Karindas, MD (Netherlands), Soo-Young Kwon, PhD (South Korea), Masaaki Yamauchi (Japan), and Kathy Kendrick (USA). The GIGA Society™ claimed to be founded by The Brain Trust registered in 1989, as in the following:

As an experimental high-range IQ project, GIGA SocietyTM is an extremely high IQ society for the certified highest IQ people who scored at or above IQ 190 (SD 15) on an acceptable high-range IQ test, in partnership with World Mind Sports Council & World Memory Championships founded by Tony Buzan, the inventor of Mind Maps. GIGA SocietyTM was founded by The Brain Trust registered in 1989 as a nonprofit organization in the United Kingdom.

The only other giga-level society with both the theoretical level and the title “Giga Society” was founded by Paul Cooijmans in 1996. This has been the only claimed founder and founding date of the Giga Society in contrast to the United Giga Society to the GIGA Society (™). Jeff Leonard no longer listed as a member of GIGA Society (™). Christopher Harding, the Founder of the International Society for Philosophical Enquiry, died in August of 2024. Since Harding’s death, he has been listed as a member of the GIGA Society (™). Therefore, after Harding’s passing, his name appeared on the GIGA Society (™) membership list.

Therefore:

  • The first press release and press contact person was Bryan Kim shortly after the registration of the first website in late 2021.
  • The name of the organization since 2021 registration of the website and release of the first press release–referencing the Facebook group page name changes–has been changed several times.
  • The web domain registrations for United Giga Society to GIGA Society–the name changes over time–have beenJuly 7, 2022 for gigasociety.net and September 9, 2021 for https://gigaiqsociety.org.
  • The claimed founders have been “YounHoon [sic] Bryan Kim,” Masaaki Yamauchi, Ronald Hoeflin, and The Brain Trust of the deceased Tony Buzan, with the original press release and website released in 2021, then claimed founding in 2001 (Esoteriq Society), then claimed founding in 1982 (The Mega Society), then claimed as “founded by The Brain Trust registered in 1989 as a nonprofit organization in the United Kingdom,” respectively.
  • The presidents have been YoungHoon Bryan Kim, Evangelos Katsioulis, and Tom Chittenden.
  • The membership officer has been Masaaki Yamauchi.
  • The vice presidents have been Iakovos Koukas and Masaaki Yamauchi.
  • The administrators have been Iakovos Koukas, Masaaki Yamauchi, YoungHoon Kim, and Nikolaos Soulios.
  • The GIGA Council members have been Mislav Predavec (Croatia), Kirk Raymond Butt (Canada), and YoungHoon Kim (South Korea).
  • The committee members have been Amit M. Shelat, DO (USA), Fabiano de Abreu, PhD (Brazil), Claus D. Volko, MD, MSc (Austria), Eick Sternhagen, DPhil (Germany), Ilia Stambler, PhD (Israel), Ivan Ivec, PhD (Croatia), Kathy Kendrick (USA), Kirk Butt, ThD, PhD (Canada), Manahel Thabet, PhD (KSA), Mark Tabladillo, PhD (USA), Masaaki Yamauchi (Japan), Raymond Keene, OBE (UK), Simon Olling Rebsdorf, PhD (Denmark), Tim Roberts, PhD (Australia), Tom Chittenden, PhD, DPhil, PStat (USA), YoungHoon Kim (South Korea), and Dr. M. M. Karindas, MD (Netherlands).
  • The members have been Iacovos Koukas, YoungHoon Kim, Marios Prodromou, Glenn Alden, Tor Arne Jørgensen, Tomas Perna, Dany Provost, Fengzhi Wu, Tom Chittenden, Evangelos Katsioulis, Rick Rosner, Mislav Predavec, Kirk Butt, Tianxi Yu, Jeff Leonard, and Christopher Harding.
  • The partners have been United Sigma Intelligence Association (USIA), World Memory Championships (HongKong), Global Genius Directory, ESOTERIQ Society, Gifted High IQ Network, Genius High IQ Network, NOUS 200 High IQ Society, 6G High IQ Society, NOUS High IQ Society, 6N High IQ Society, ELITE High IQ Society, 4G High IQ Society, BRAIN High IQ Society, THIS High IQ Society, Opal Quest Group, TENIQ High IQ Network, Global High IQ Society, Canadian High IQ Society, American High IQ Society, Italian High IQ Society, Synapse High IQ Network, ICON High IQ Society, Callidus High IQ Society, Capabilis High IQ Society, Magnus High IQ Society, Egregius High IQ Society, and Profundus High IQ Society, and World Mind Sports Council & World Memory Championships.
  • The GIGA UNION, GIGA Network, or GIGA Foundation, members have been 6G High IQ Society, Esoteriq Society, Evangeliq Society, Generiq Society, Giga Society, Global Genius Registry, Grand Master Society, KIT High Range IQ Test, Nobel Society, Nous 200 Society, Prometheus 2.0, Singularity Society, and United Giga Society.

The variety of allegations on the GIGA Society (™) Medium account were replicated about “Scott Douglas Jacobsen” in a prior version on the United Sigma Intelligence Association YouTube channel: Mark Coeckelberg,  Maria Ho, Ellen Langer, Ian Terry,  Richard Nisbett, Duncan Pritchard, Martin Rees, and Howard Gardner (who gave an extensive assessment of the United Sigma Intelligence Association).

The only listed LinkedIn employee of the United Sigma Intelligence Association is 1 person, YoungHoon Bryan Kim. The only listed LinkedIn employee of the GIGA Society (™) is 1 person, YoungHoon Bryan Kim. YoungHoon Bryan Kim listed having worked at GIGA Society (™) for 2 years and 11 months, and United Sigma Intelligence Association for 5 years. There is only 1 employee listed for each in the 2 years and 11 month span as well as 5 year period of employment, GIGA Society (™) and United Sigma Intelligence Association, respectively. Posts on the GIGA Society (™) Medium account and the United Sigma Intelligence Association YouTube channel have included allegations regarding several individuals and organizations. Noted in the October update, about numerous individuals and organizations:

Ronald Hoeflin (1), the “Mega Society,” (1) “IQ Olympiad,” (1) “South Korean Jeong Kye-won(정계원) called Andrew Zheng or Andrew Jeong,” (1) “another giga-level group” and here, (1, 2) and “Scott Douglas Jacobsen.” (1)

Most of these were posted during and after August, 2024. One related to “Scott Douglas Jacobsen” stated “Aubrey de Grey” into it. The name, “Aubrey de Grey,” has been removed, while the allegation of “sex offender” remains there. (1) The Aubrey de Grey interview by Ian Bott for United Sigma Intelligence Association was online for several years until August, 2024, then moved to a private video or removed from the United Sigma Intelligence Association Channel, and then the allegations by GIGA Society (™) against Aubrey de Grey were made. The longest consistent allegation since founding as United Giga Society in 2021 by “YounHoon [sic] Bryan Kim” was in the press release by “Bryan Kim” and against ‘another giga-level group.’ Similar statements were published on various platforms, including www.iqsingularity.com extensively, United Sigma Intelligence Association main site, the www.geni.com article entitled “Highest IQ 276 Ever Recorded in the World in 2024,” the vocal.media article entitled “Highest IQ 276 Ever Recorded in the World 2024,” the USIA YouTube channel more extensively, https://www.202society.org/ website extensively, and numerous other places, even in YoungHoon Bryan Kim’s Instagram account claiming more fully on August 28, 2024:

The founder of Mega Society, Dr. Ronald Hoeflin founded the cryptocurrency coin company IQ Olympiad (Foundation) together with South Korean Jeong Kye-won(정계원) called Andrew Zheng or Andrew Jeong.

They are illegally stealing the intellectual property of YoungHoon Kim and YoungHoon Kim’s United Sigma Intelligence Association(USIA). YoungHoon Kim and his organization USIA are not affiliated with IQ Olympiad in any way.

For these reasons and Mega Society’s support for sex offender and extreme racism with eugenics, YoungHoon Kim voluntarily resigned from the Mega Society in August 2024.

GIGA Society (™) Medium account (12 followers at present) articles relate mostly about claims about or issues relating to YoungHoon Bryan Kim. These articles include “Introduction to GIGA Society™,” “What is High Range IQ Test?,” “GIGA MEMBERS,” “IQ Olympiad & Mega Society,” “World’s Highest IQ 276 Ever Recorded in History,” “GIGA Society™ Members,” “Global Genius Registry | World’s Highest IQ People,” “Top 10 People Alive with the World’s Highest IQ Ever Recorded,” “NANO Society, Founded by Dr. Ivan Ivec,” “Dr. YoungHoon Kim voluntarily resigned from the Mega Society,” “Official World Record® Holder for The World’s Highest IQ,” “Warning for Spreading False Information – GIGA Society™,” and “Dr. YoungHoon Kim, Wikipedia, World’s Highest IQ 276 Record in History.”

All community posts on the GIGA Society YouTube channel relate only to YoungHoon Bryan Kim. All posts on the GIGA Society Instagram page relate only to YoungHoon Bryan Kim. These reflect content and posts on the Instagram page for YoungHoon Bryan Kim.

Circa June 28, 2024, following the release of the press release by ABSNewswire entitled “GIGA SOCIETY, THE WORLD’S MOST EXCLUSIVE HIGH I.Q. SOCIETY” (October 1, 2021) with contact person “Bryan Kim” for United Giga Society claiming Founder “YounHoon [sic] Bryan Kim” and President “YoungHoon Bryan Kim,” GIGA Society (™) published “Top 10 People Alive with the World’s Highest IQ Ever Recorded” (May 27, 2024) in its Medium account and EINPresswire released a press release entitled “GIGA Society Announces List of People with Highest IQ in the World in 2024.” The EINPresswire press release said, “Note: This article was written in collaboration with the GIGA Society.” Of YoungHoon Bryan Kim, it stated:

As of 2024, the highest recorded IQ score belongs to YoungHoon Kim from South Korea, with an IQ of 276. This score is verified by multiple organizations, including the Korea Record Institute, World Genius Directory, Global Genius Registry, Esoteriq Society, and GIGA Society. YoungHoon Kim’s exceptional intelligence is recognized globally, and he holds memberships in several extremely high-IQ societies such as the Giga Society and the Mega Society which was the only one listed in the Guinness World Records in history. 

His achievements span various fields, including psychology, neuroscience, and linguistics. Serving as an intelligence specialist advisor at the World Mind Sports Council and World Memory Championships, YoungHoon Kim founded an organization, the United Sigma Intelligence Association for the world’s brightest minds, which includes seven Nobel Prize winners. From his organization, the greatest minds in the world such as Noam Chomsky, Yuval Harari, Richard Dawkins, Howard Gardner, Neil deGrasse Tyson, and Terence Tao have received official awards with the winners’ consent.

This content was picked up by several publications and repeated.

From July 16, 2021, to November 10, 2024, these amount to many of the evolutions since the origin of United Giga Society’s instantiations, with the press release and first website registration as United Giga Society, to United Giga Society (USIA), UNITED GIGA SOCIETY (USIA), UNITED GIGA SOCIETY, GIGA SOCIETY 190, and GIGA Society Official described on Facebook, and then to the current GIGA Society (), as documented above.]

[Update November 17, 2024: Based on further investigation, Paul Cooijmans, Founder of the Giga Society and the Glia Society, expelled YoungHoon Bryan Kim from the Glia Society around the time of “United Giga Society” as a high-I.Q. society name use, as investigated in the November 10, 2024 update. (United Giga Society transitioned over many iterations into GIGA Society.) This reflects the expulsion of Kim from the Mega Society in August of 2024. Verification can be obtained through official Mega Society contact channels, https://megasociety.org/#officers, and official Glia Society & Giga Society contact channels, https://paulcooijmans.com/contact.html, for each case.

Circa Spring, 2020, I resigned from the United Sigma Intelligence Association (USIA) as its executive director and its main editor. My direct editorial successor was one of the main founding figures of the Intelligent Design creationism movement, Dr. William Dembski, particularly known for work on Specified Complexity, and in the International Society for Complexity, Information, and Design (ISCID) (of which Mr. Christopher Michael Langan was among its select ISCID Fellows) and its flagship Intelligent Design creationism journal. Other editorial replacements included other members of the Mega Foundation community. Both ISCID and PCID are defunct now. At the time, I served as Secretary-General of Young Humanists International as well, as the youth branch of Humanists International. Upon resignation from USIA, the United Sigma Intelligence Association with no humanist history and led by a Christian President, YoungHoon Bryan Kim–who eventually in 2023 intended on becoming a Christian pastor and Christian evangelist as someone in ‘the pastor candidate course at Hanshin University Graduate School of Theology directly managed by the Korean Presbyterian Association,’ applied to become a member organization of the same non-religious global secular humanist institution, Humanists International. United Sigma Intelligence Association’s organizational membership was rejected. They began hiring, at least, one long-term friend and colleague, Angeleos Sofocleous too. Later, Sofocleous no longer works for USIA.

Furthermore, there was no contact, or minimal contact in terse response, with YoungHoon Bryan Kim since the resignation in Spring, 2020. However, for about three years after resignation, I received emails from YoungHoon Bryan Kim with various content. The varied content included offers for work as head editor again, wanting to restore our relationship, asking for my forgiveness, claiming admiration for my passionate activities, the difficult in finding someone who is as enthusiastic as me about these activities, promises to treat me well as a humanist, claiming to be no longer hostile or aggressive to others, claiming to have matured, someone (Kim) who wants to be friends with wide ranges of communities as someone founding various communities, offers to allow me to write new articles, information about new projects including leading IQ Olympiad, offers to work on anything, to be operating the Nobel SocietyPrometheus 2.0Grand Master Societynew GIGA Society, and USIA, and creating admissions tests for them, claiming to make a list of high range IQ tests with Mislav Predavec and Kirk Butt, that he’s working with Claus Volko and Anja Jaenicke to publish the journals for those societies, claiming to be willing to do anything with me and whatever I suggest, that it would be an honour to work with me once again, and links to claims as a Fellow of the World Genius Directory (12) with the articles claiming Kim’s membership in the Mega Society and in United Giga Society, etc. Communication was instigated one-way from YoungHoon Bryan Kim to me, over the course of about three years, since my resignation in the Spring, 2020.

YoungHoon Bryan Kim claimed a reason for my resignation from USIA in relation to the Mega Foundation’s Dr. Gina Langan and Mr. Christopher Michael Langan in a letter to the Mega Society in the Summer of 2024. Verification can be obtained through official Mega Society contact channels, https://megasociety.org/#officers. In addition, the United Sigma Intelligence Association former partner, Mega Foundation, maintained a post from April 18, 2020, for several years, with some content asserting a claim for the reason for my resignation from USIA, reinforced by Mr. Langan in the post’s comments section claiming the same using personal attacks or ad hominem, “Little Scott Jacobsen is the idiot who resigned as ‘chief editor’ of the USIA journal in protest over the partnership.” I never gave the reason(s) for formal resignation from the United Sigma Intelligence Association. Therefore, neither YoungHoon Bryan Kim, the USIA, Mr. Christopher Michael Langan, Dr. Gina Langan, nor Mega Foundation, were privy to this information, and so could not know this real reason or the real reasons for resignation from USIA, though presented claims up to over four years later. I never appointed any fellows, nor do I identify as a militant atheist. Fellows were solely finalized in appointment by the then-President and current President of the United Sigma Intelligence Association, YoungHoon Bryan Kim.

Circa 2024, further inquiries revealed, Tianxi Yu resigned from GIGA Society, formerly United Giga Society founded by “YounHoon [sic] Bryan Kim,” and requested removal of his name from the GIGA Society, website. He gave commentary about his experience in a post on Zhihu, as translated by ChatGPT:

“I’m honestly shocked—I thought I’d gone “diving” (laying low), but a friend just told me I got “called out.” Well, since I’ve got some complaints about the whole GIGA Society thing too, let’s get into it.

I was one of the first to join Younghoon Kim’s GIGA Society. No idea how YK did it, scoring over 200 and convincing Evangelos Katsioulis to endorse the “legitimacy” of his GIGA Society. Back then, YK took over this whole GIGA scene and invited me to join. I thought, “Well, why not?”—it was free and gave me some “status.”

But the more I learned about the high-IQ community abroad, the more it all just started to feel like a joke. Besides YK, there’s also Iakovos Koukas, both scoring high on verbal tests. When I found that out, I had a massive “WTF” moment. Like, how do they even dare to use those super-easy verbal tests as their IQ scores? Anyone who knows the field understands that numbers and spatial problems are generally respected because they show real depth of thinking, but verbal tests? Realistically, verbal test scales don’t go as high as numbers and spatial tests because they just don’t measure as much. But these guys abroad? They treat it like it’s the real deal.

I’ve actually chatted with IK a few times. My takeaway? He’s not exactly impressive. He doesn’t speak with conviction, and his thinking lacks edge. But IK’s sneaky—he’ll say stuff like, “I don’t really care about IQ,” but then acts like, “I’m the smartest one around.” And the worst part? People actually buy it. YK, though, is one of the most shameless idiots I’ve ever met. Not only does he use crappy test scores, but he also goes around bragging he’s got an IQ of 276 (using SD24, no less), claiming he’s the smartest person alive (gigasociety.net/worlds-…). To sell this image, he even promotes it on YouTube and has entries about it on Medium, Wikipedia, and LinkedIn. Honestly, it’s wild. I’ve never seen someone so shameless—are all Koreans like this?

I didn’t talk with YK much, but when I first joined GIGA, he buttered me up, calling me the “smartest person he knew.” No clue how many times he’s used that line—Scott Jacobsen told me YK said the same to him. I glanced at his KIT series of problems, and let’s just say they’re awful. The scale doesn’t match what I’d expect; I even wonder if he’s ever taken a legitimate test. But YK’s managed to get support from a lot of people in the international high-IQ circles—besides EK and IK, there’s Mislav Predavec, Kirk Butt, and others backing him.

All of this has made me lose interest, so I’ve basically quit all the international societies. I left GIGA ages ago, and after getting called out today, I emailed them to remove my name from their member list. These people are just a bunch of scammers propping each other up, and being listed as a member makes me feel like an accomplice. Historically, the three most recognized societies with IQ cutoffs above 190 were GIGA Society, Nano Society, and Esoteriq Society. I used to be a member of all three, but now I’m only keeping my membership in Ivan Ivec’s Nano Society, which currently has six members worldwide. Some might ask, “What about Esoteriq Society?” Well, that got taken over by YK too—Masaaki Yamauchi got overrun by him. I’d already emailed Esoteriq Society ages ago to quit, but no one replied, so my name’s still there.

As of now, the only person in China who’s joined Paul Cooijmans’ official GIGA Society is Wu Meiheng. He got a perfect score on PC’s Alchemist test with an IQ of 196, which is seriously impressive. I also thought about scoring on PC’s tests, but our compatibility is so bad I got my lowest score ever.

Nowadays, the international high-IQ circles are full of people just hyping themselves up and chatting all day like they’re nuclear-powered mules, never taking a break. I’d suggest taking a page out of Jonathan Wai’s book—while he may not be the most meticulous grader, the man really puts in the work. Google Scholar shows he’s been cited 5,746 times, with his top paper cited 2,461 times. In 2024 alone, he’s published ten papers, mostly as the first or corresponding author—a true academic heavyweight. Since subscribing to his profile, I’m constantly getting Google Scholar Alerts for “Jonathan Wai – new article.” Then I look at the crap I’ve produced and my pitiful citations, and I’m just stunned.”

Tianxi Yu no longer listed on the GIGA Society website as a member based on request for resignation from GIGA Society and removal of his name from the GIGA Society website, including quitting the Facebook group earlier.]

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Alan Goffinski, Composition and ‘Terrestrials’

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/10/30

 Alan Goffinski is a producer, sound designer, and storyteller, currently a producer and music director for Terrestrials, a Radiolab for Kids podcast. With experience at WNYC, BBC, and more, Alan has earned multiple awards, including 2 Black Podcasting Awards and a Webby. A former touring musician, he co-founded Know No Stranger, an arts collective blending creativity with community. Alan’s diverse talents extend to gardening, fire-breathing, and bicycling, and he served as Executive Director for a community arts nonprofit in Charlottesville, Virginia. He continues to freelance in sound design and music composition. Goffinski talks about his role in Terrestrials, focusing on creating music that engages both kids and adults. Goffinski emphasizes the importance of authentic musical choices, avoiding condescension, and exploring varied genres. They discuss themes like recursive islands and treasure hunts, using music to enhance storytelling and foster emotional connections with listeners.

Scott Douglas Jacobsen: Today, we are here with Alan Goffinski. First question: What is a songbud? I need to familiarize myself with the term. 

Alan Goffinski: Honestly, it’s not a name that I gave myself. It’s a name that Lulu Miller, the show’s writer, assigned me. In addition to producing episodes of Terrestrials, my role is to create music, write music, and play it to move the story along, add depth or context, or emphasize a scientific idea or point. You can think of my or this character’s role as a musical sidekick in the program.

Jacobsen: I listened to some of the performers, including a guest named Tasha. I enjoyed her music and listened to some of it before the interview. How did she get connected to the show? How do these artists get connected to the show? Do you search for them, or does another representative find them and ask, “What do you think?”

Goffinski: Yeah, we have a great lineup of musical cameos this season, with Tasha being the first you mentioned. She just released a new album on Bayonet Records. She recently finished a stint on Broadway in the Sufjan Stevens musical. All the cameos featured this season are from artists our team respects and is excited about incorporating into our work. We like to have fun with what we do. In the vein of Yo-Yo Ma on Sesame Street, we figured that including some Easter eggs for adults in the episodes would make the show more enjoyable for everyone, including ourselves. All of these connections are ones I’ve made through music or by reaching out because I was interested in a possible collaboration.

Jacobsen: Now, we have NASA scientists, poets, painters, even ethnologists coming on. It’s a science-oriented presentation. So, how do you characterize music and composition when thinking about scientific topics? Are you in a particular state of mind, rather than Jay-Z giving props to Tom Ford or rapping about New York? When approaching scientific and educational topics, are you asking about the process or the aesthetic choices around composition?

Goffinski: Many of these songs start as a group effort with the whole team. We have an excellent, dynamic team. We’re all friends who love to work together and collaborate. That might be our secret weapon—pitch meetings and brainstorming sessions are creative lightning, generating many fantastic ideas. You’ll notice in the show that we don’t write “kiddie music.” We try not to write down to kids. Instead, we invite them into varied musical genres and styles. This approach is partly because we want to create a family-friendly show everyone can enjoy. We also believe kids feel more valued and appreciated when they hear content that doesn’t talk down to them.

Jacobsen: So, that leads to the question: What does that mean in practical terms, in terms of aesthetic choice? How do you ensure the type of the music doesn’t stay the same while inviting kids into a wider range of musical styles? Because that’s a very interesting point that I hadn’t considered—you’re creating a family-friendly podcast for the whole family rather than just for kids. Some cartoons are strictly for children, with no inside jokes for adults or anything like that.

Goffinski: Yeah, we try not to do that. As much as we’d love to have a global hit like Baby Shark, we’re not trying to create something that annoys parents and makes them want to turn it off. We want the program to be one that people keep coming back to. So, we write songs that can be very emotional or fun, depending on the moment in the episode where the song appears. If we need a musical stinger to transition from one part of the show to the next or emphasize a point, that could be fun and playful. But we’re aiming for a big moment at the end of an episode, where we want kids to connect with the storyteller meaningfully or see themselves in the creature or character we’re focusing on. In that case, we are open to writing something more emotionally resonant. Does that answer your question?

Jacobsen: It helps a bit, but let me ask from a different angle. What are the guiding principles when it comes to musical selection? When people think of kids’ movies, they often have certain expectations, like a PG rating, which influences sound, visual effects, and storyline choices to stay within those boundaries. Are there specific choices you’re making to reflect family values and to create something enjoyable for families? Then are certain musical genres more appropriate for a family environment? Does that factor into your process?

Goffinski: Yes, I understand what you’re asking. Nothing is necessarily off-limits. When I write a song for kids in any genre, I aim to do it authentically. I want to honour the genre’s history and style, not create a caricature. We want it to be truly soulful if it’s a soul song. If it’s a punk song, we want it to feel like real punk. We want the music to have an impact and to resonate with listeners. We choose to include a punk or metal song in an episode. In that case, genre best serves that particular moment in the story. One thing I appreciate about working on this show with this team is that we don’t limit ourselves regarding musical style. We focus on what best fits the story we’re telling.

And I’m writing a different song repeatedly. It’s not all baby music. It’s not all childish. Yes, it’s for kids, but it’s also for us. We make the show and want to love and be proud of it. So, we put everything we’ve got into the songs we write. None of them are throwaways. 

Jacobsen: There was one particular episode, “The Bull’s Eye,” about treasure hunts and recursive islands. So, when you’re presenting on Treasure Hunt and Recursive Islands, what does it involve? Is it like an island on a lake, an island on a lake on an island, and so on? I recall a family member mentioning something like this during a camping trip discussion, which was very confusing. So, when you’re thinking about this concept—this idea of a lake on an island on a lake on an island—how do you approach that as a composer? How do you build that into your musical structure?

Goffinski: I’m excited about this one because it was my pitch, and I produced the episode. It allowed me to incorporate music and singing more deliberately and intricately, embedding them within the narrative. Using stacked harmonies and pitch, I was able to illustrate this idea of “stacking”—this nesting effect that happens with the geographic phenomenon of the island within a lake.

I know this can be hard to describe in words, but by stacking these harmonies—using higher voices to represent the tiny island in the center, then building out to the lake, the next island, the next lake, and so on, to the ocean—you end up with this layered, bull’s-eye sound. It’s like a rippling auditory experience that mirrors the concept of a recursive island. It’s satisfying. We use this musical device throughout the episode to help listeners grasp this somewhat confusing and abstract concept, framing it as a treasure hunt.

Jacobsen: That’s interesting—it makes me think of a quest. Is there a way to weave that theme into the musical structure so that listeners almost feel like they’re following a path or hunting for something? Is it possible to create that feeling through the music beyond just using stacked harmonies to replicate what’s happening visually in the landscape? It could even be as playful as Monty Python on their fake horses in The Holy Grail when they’re on a quest and run into the Frenchman or the man with three heads who wants little potted plants. 

Goffinski: That concept is captured in the episode’s closing song. We wanted to convey the idea that there’s excitement in the search, in keeping your eyes open and being willing to look at the world in new ways. So, I wrote a very upbeat, driving song that gives a sense of movement—like you’re travelling, moving forward in life, searching for a goal or pursuing something exciting or meaningful.

The song I’m referring to features a Nashville harpist named Timbre. She’s a fantastic musician who adds a delicate yet driving countermelody to the composition. This ties together the overlapping vocal lines and the unique time signature in a beautiful way, balancing the tension of the search with the joy of it and the joy of pursuing knowledge—or, in this case, the pursuit of a hobby or even a small, undiscovered patch of earth.

Jacobsen: What else is important for listeners to understand about using a wide range of musical genres and tuning them to the themes of these episodes centred on education and science?

Goffinski: I always come back to this idea of not talking down to kids. I will not teach them down but invite them into big ideas and conversations. In the same way that we use complex words in the podcast or invite kids along on emotional journeys—like those dealing with grief or loss—the musical compositions can do the same. They can bring kids along and invite them to explore a deeper sense of their own emotions. This way, they feel better equipped to carry what they learn from the podcast into their day-to-day lives—maybe they can exhibit more empathy, find more joy, or keep an open mind when encountering new ideas.

With that musical connection and a song that sticks in their heads, I’d like to think that kids and listeners of all ages can hold onto that experience. Hopefully, they carry it more firmly and deeply in their hearts and emotions.

Jacobsen: Excellent. Alan, thank you very much for your time today. I appreciate it. All good?

Goffinski: We’re good, man.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Brian Quigley on New Nicotine Replacement Therapy Technologies

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/10/30

Qnovia received FDA clearance for its Investigational New Drug (IND) application for RespiRx™ Nicotine Inhaler (QN-01), an innovative nicotine replacement therapy (NRT). A Phase 1 trial will assess its safety and effectiveness. CEO Brian Quigley highlights its potential to revolutionize smoking cessation and other treatments. 

Scott Douglas Jacobsen: Today, we are joined by Brian Quigley, CEO of Qnovia, to discuss the RespiRx nicotine inhaler, also known as QN-01. With FDA clearance now obtained and clinical trials on the horizon, what inspired the development of this particular technology? Could you walk us through that process? Is this the only product the company offers?

Brian Quigley: Great! I’m excited to be speaking with you today. Qnovia is a company focused on developing a portfolio of inhaled therapeutics across various therapeutic areas. We are based in Richmond, Virginia. The core inspiration for our work stems from the technology behind what I’m holding right now—our device, the RespiRx. It is a handheld, portable nebulizer with a drug-filled cartridge. Nebulization has been used to safely deliver medicines via inhalation for decades.

We chose to focus on smoking cessation as our initial area of emphasis. On a personal note, my father was a lifelong smoker. He smoked for 50 years and tried to quit every year, using every combination of available therapies, but he was never able to successfully stop. The troubling reality is that millions of smokers are in the same situation. In the U.S., for example, there are approximately 28 million smokers, and more than half try to quit each year. Yet, the most common method they use is quitting cold turkey.

Why is that? Because the medications available to help them quit are outdated—most are over 20 years old. There has been little innovation in developing new treatments to help smokers quit, and the available options are largely ineffective. Our device aims to change that. RespiRx is a nicotine replacement therapy that delivers nicotine in an aerosol, allowing it to be inhaled into the lungs. This offers real advantages in terms of the speed and dosage of nicotine delivered, helping to alleviate cravings and withdrawal symptoms that smokers experience when attempting to quit. That’s a bit about the inspiration and the core technology behind what we’re doing.

Jacobsen: When going through FDA trials, people often wonder: How long do they take? How rigorous are they? What is the rejection or rerouting rate for new products?

Quigley: One positive aspect is that the public can trust that regulators ensure the safety and efficacy of the medicines that reach them. That’s the good news.

The challenge for a small company, however, is the significant time and financial investment required to meet the two critical thresholds for regulatory approval: safety and efficacy. At Qnovia, opening the IND (Investigational New Drug) application with the FDA means they have reviewed our initial safety data, as well as our device data on performance, controls, and compliance, and have deemed it safe to proceed with human clinical trials. However, there are three phases of clinical trials that need to be completed with the FDA.

Phase 1 focuses on demonstrating safety, tolerability, and getting a preliminary understanding of drug delivery in the body. That’s what we’ll be completing in our Phase 1 study. Phase 2 will involve approximately 100 subjects and will examine different dosing regimens and usage patterns to assess both tolerability and efficacy. Finally, the Phase 3 pivotal efficacy study generates the data that will be submitted as part of our New Drug Application (NDA) for FDA approval. In total, this process represents about four years of work and tens of millions of dollars invested in bringing the drug to market.

What’s interesting is that we’re advancing this technology in both the U.S. and the U.K. We’re doing this because the U.K. has a different mindset regarding how to demonstrate safety and efficacy for new smoking cessation medicines. They’ve created a pathway that, while not fast, cheap, or simple, is more streamlined and has clinical requirements that are easier for us to fund and execute. It takes less time and money compared to the U.S. However, our approach with any regulator we engage with is to address what they want to see, and our goal is to generate that data to ultimately get approved. That’s how we help save lives at the end of the day. So, in the U.S., we still have a lot of work to do. But the fact that we’re the first truly inhaled smoking cessation medicine to enter clinical trials is an important milestone.

We’ve already generated our first “first-in-human” data outside of the U.S., which gives us confidence in what our Phase 1 study will demonstrate. We are committed to continuing down this path to get this technology into the hands of smokers who want to quit.

Jacobsen: Would you consider the biggest hurdles to be in advancing this type of technology? As you mentioned, it’s been a long time since there was an update in this area, and smokers, who represent one of the largest groups struggling with addiction, are significantly impacted.

Quigley: The biggest hurdle lies in how regulators define efficacy. When it comes to drug development, the most common question I get asked is: “What endpoint do we need to show to get regulatory approval?” For smoking cessation, the endpoint is to use the medicine for 12 weeks as part of a step-down therapy. The FDA wants to see not only complete abstinence during those 12 weeks but also for 52 weeks after stopping the medication.

When you think about complete abstinence from addiction over 52 weeks, it’s incredibly difficult to achieve. Quitting smoking is extremely hard. If a person relapses, even with just one cigarette, it counts against us in demonstrating efficacy, and that’s a high bar. It’s achievable, but it is a very high standard.

What’s also interesting is that last year, the FDA published guidance to drive innovation in treating stimulant use disorders, such as methamphetamine and cocaine addiction. In that guidance, they proposed endpoints, including a reduction in the number of days someone uses these substances as a measure of progress from a public health perspective. When you compare this to the requirements for demonstrating efficacy in smoking cessation, there seems to be a bit of a disconnect.

The status quo for smoking cessation medicine is that someone out there today is smoking 20 cigarettes—the deadliest consumer product ever made. That presents a significant opportunity. In fact, the FDA is having a public hearing on October 21st, and there I will be sharing my views to contribute to the conversation about what else can be done to promote innovation in cessation medicine. That’s a real example of some of the challenges we’re facing.

Again, our view is that we’ll do the work. We’re a venture-backed company, so we’ll raise the capital and fund the necessary studies. However, when comparing the U.S. clinical pathway to the U.K. pathway, the reality is that, despite being a U.S.-based company, this product will likely be approved and available to help smokers quit in the U.K. years ahead of when it will be approved in the U.S.

Jacobsen: Earlier in the interview, you mentioned being a smaller company, which can be a big hurdle in itself, especially financially, compared to larger companies when going through the FDA approval process, from safety to efficacy. How significant is that barrier for smaller companies?

Quigley: It’s a double-edged sword, honestly. The strength we have is that we’re nimble. We move quickly and don’t have a big bureaucracy to navigate. A big part of being effective in this space is constantly learning, generating new data, and adapting. From that standpoint, being a smaller company is actually an advantage.

That said, we have only five employees at Qnovia. We rely heavily on external resources, advisors, and consultants to help guide us when and where we need support. So, bandwidth is definitely a challenge for a small company like ours, as there’s only so much we can do at any one time. The good news is that will change. We plan to bring more people on board and expand the team, but it’s still a double-edged sword.

Jacobsen: How do you make a compelling pitch to venture capitalists to say, “I have a good product, please invest in me”?

Quigley: That’s a great question. The key to winning over venture capitalists is data. The way they evaluate any drug development opportunity is by looking at the potential patient population and assessing the risk. They want to see data you’ve generated, where you are in the regulatory process, and how much validation you’ve achieved. The more data and validation, the lower the risk and the higher the likelihood that you’ll actually get your medicine into the hands of the people who need it.

What’s interesting, and this is a challenge specific to smoking cessation, is that many people I talk to ask, “If this could have been solved, wouldn’t it have been solved already?” So, there’s sometimes a perception that it’s an old problem and, while it’s still an issue, people wonder if it’s really worthwhile to invest in it. Then they compare it to what’s trendy, like GLP-1 drugs.

Everyone wants to have the next Ozempic, and some people think we should put our money there. So, oftentimes, we find ourselves speaking truth to a massive need, but we’re fighting against what’s trendy from an investor’s perspective. The good news is that we have a strong and committed base of investors who have backed this company because they believe in the importance of ending the death and disease caused by combustible cigarette use. If you buy into that mission, then you invest in our company.

I liken investing to being an actor. You have to go to 100 casting calls to find the right director who believes in you. But they are out there, and that’s how we’ve been able to get to this point and how we’ll continue to move forward.

Jacobsen: What would you consider the strongest critique of the company and the product?

Quigley: One of the challenges or critiques we hear frequently is around the confusion created by reduced-risk tobacco products, such as e-cigarettes. People often ask, “How do we compete with e-cigarettes and other reduced-risk products? And why do we even need new medicine? Shouldn’t those be the answer?”

My response is that it’s a nuanced view, but my strong belief is that we’re different. Smokers, when they become health-conscious, need multiple options. Some may say, “I’m not ready to quit, but I don’t want to die,” and that’s where reduced-risk products like e-cigarettes play an important role. We don’t compete with that—it’s a different need state. However, without a doubt, there are millions of smokers who ultimately say, “I want to stop. I no longer want to be addicted, and I can’t do it.” They’ve tried every product, but they keep going back to cigarettes, and their goal is to fully quit. That’s where we come in.

There are a lot of interesting dynamics in this space, but the development of new medicines—true medicines—has been left behind and somewhat lost in the noise. We’re not here to compete with reduced-risk products. We’re a drug company, while those products come from tobacco companies. We’re doing something different. If the public health vision of a future without cigarette use is to become a reality, then there will need to be a variety of products, including cessation medicines, to make that happen.

Jacobsen: Why will this technology reach the U.K. market so much faster than the U.S. market?

Quigley: It all comes down to the clinical endpoints. In the U.K., they’ve taken a more progressive approach to promoting innovation in smoking cessation medicine. They were one of the first countries to publicly support the role that e-cigarettes could play in helping smokers quit.

The guidance they’ve created is designed to help companies like ours, as well as e-cigarette companies, pursue medicinal licensing in the U.K. to help people quit smoking. Ultimately, their clinical requirements are different. Where in the U.S. we have to go through Phase 1, Phase 2, and Phase 3 trials, in the U.K., there’s a single clinical study to be executed. The goal of that study is to demonstrate that the nicotine we’re delivering is lower than what’s delivered by a cigarette. The MHRA (Medicines and Healthcare products Regulatory Agency) has made the broad assumption that less nicotine than a cigarette means it’s safer, given that millions of people are smoking cigarettes today. So, by delivering less nicotine, we’re not introducing any new harm to society.

Efficacy, in this case, is defined by the relative increase in nicotine delivery compared to existing nicotine replacement therapies. The U.K. has taken a broader view of the public health need, simplifying the clinical studies required to get to market. That’s the biggest difference between the two regulatory pathways.

Jacobsen: What about accessibility in terms of personal finance? In the U.K., there’s a societal emphasis on equity in healthcare, while in the U.S., the focus is more on autonomy and privatized healthcare. With those different values and preferences, how do outcomes, provisions, access to healthcare systems, and available technologies change at the individual level? How does it affect consumers who want access to your product?

Quigley: That’s a great question. I would expect there to be some differences in how the product is tailored to fit the user population, considering preferences, the healthcare environment, and the perspectives of healthcare providers and stakeholders in the U.K. versus the U.S. I’ll give you an example: the NHS.

The National Health Service (NHS) in the U.K. has a robust infrastructure for stop-smoking treatments. In some of our early conversations with individuals from the NHS, they viewed this product as a step-down therapy. This means you start at a certain nicotine level, and the device controls how much nicotine you receive, gradually stepping down over time to help you fully quit.

The NHS highlighted an important consideration: one of the primary intervention points in the U.K. healthcare system for smokers is admission to a mental health facility. For example, if someone is admitted to a mental health facility, part of their treatment may include helping them stop smoking. Their concern was that stepping down too quickly could cause harm to a person in such a vulnerable state. Therefore, they expressed the need for more flexibility in how the medicine is delivered to different patient populations.

In the U.K., I can envision the device and its programmatic use as a medicine being more flexible, aligned with the feedback we receive from stakeholders in the public health system. This flexibility would be an important part of ensuring the product meets the needs of diverse patients, especially in settings like mental health facilities. That’s a big part of the work ahead.

The healthcare system and how patients interact with their healthcare providers are different between countries. For example, in the U.K., they’ve created a stop-smoking service program that runs through pharmacies. If I want to quit smoking, I can go to my pharmacy, where my pharmacist is trained to provide behavioral support and counseling for smoking cessation. If I meet with my pharmacist every week, I can get my medicine at no cost and receive that behavioral support, which is crucial for quitting. So, our medicine and its use must be designed and purpose-fit for how practitioners will engage with patients.

That’s a long way of saying that we are ultimately guided by what the patient population and healthcare environment look like in each geography. That informs what we need to do differently with the device.

Jacobsen: Thank you so much for your time today.

Quigley: No worries! It was great chatting with you. I appreciate it. It was great chatting with you. Great questions, by the way.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Carl Allen and Rick Rosner on Polls in America

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/10/29

Carl Allen discusses correcting misunderstandings about polling, particularly the common belief that polls predict election outcomes. Allen highlights that polls are snapshots of current opinion, not forecasts, and that even experts often misinterpret them. He compares polling to theoretical ideal gases, emphasizing that no poll is perfect, even in optimal conditions. While there’s “no such thing” as an ideal poll, there’s also no such thing as an ideal gas: but the “ideal” framework allows for a set of standards any poll, even nonideal ones, can be compared to. Currently, many people are shocked to find, that analysts in different countries use different, contradictory standards based on nothing more than their country’s tradition. Because polls are currently so poorly understood, Allen has drawn upon easily understood examples and analogies that are technical enough to satisfy any expert, but not too technical for the average reader. The book addresses issues like misinterpreting poll margins, the role of undecided voters, and how even well-conducted polls can be misused by media and analysts. Allen advocates for more transparent methodologies and scientific rigor in polling analysis. 

Rick G. Rosner is known for high scores on various high-range tests. He earned 12 years of college credit in under a year and graduated with the equivalent of eight majors. Rosner has written for popular shows like Crank Yankers and Jimmy Kimmel Live! and won a Writers Guild Award. He’s also worked as a bouncer, stripper, and roller-skating waiter. Featured in Errol Morris’s First Person, Rosner lost on Jeopardy! and famously sued Who Wants to Be a Millionaire. He lives in Los Angeles with his wife and two dogs.

Carl Allen is the author of The Polls Weren’t Wrong and the owner of Triple Digit Speed Pitch, LLC. With a background in sports and political data, he has created new polling metrics and previously worked as a data scout for MLB and NFL. Allen holds a Master’s degree in Sport and Fitness Administration from the University of Louisville and is bilingual in English and Spanish. He is also a  passionate advocate for statistical literacy in polling analysis and science as a whole

Scott Douglas Jacobsen: Today, we are here with ‘RealRickRosner’ and ‘RealCarlAllen’ to talk about polls, particularly a new book by Carl. The new book’s title is The Polls Weren’t Wrong, by Carl Allen. Thank you very much. Let’s take a step back. Carl, what was your original motivation for writing this particular book?

Carl Allen: I saw so much unscientific, poor analysis being done—not just in the media, but at the very top of the field. Often, when we have a complex concept that only scientists understand, the media breaks it down in a way that makes you cringe a little. It doesn’t make sense.

Polling data is unique at this point in the field. It’s been around for nearly 100 years in political polling. However, the problems with how the media discusses polls—the same misunderstandings—exist at the very top of the field. I always tell people why my book came out in 2024 and not 2020 because I couldn’t convince myself that people with the credentials—the experts in the field—didn’t understand some of these basic concepts. One of the most basic concepts is that polls are not predictions.

Polls are not predictions of election outcomes. When I say that, some people nod, saying, “Yes, that makes sense.” Others are extremely skeptical of the idea that experts—those who publish and write academic articles and books—don’t understand that. So, I had to show that they believe an accurate poll will predict an election outcome. That is a fundamental misunderstanding of what polls do and the data a poll provides.

I approached this not as a scientist or statistician but as a researcher and educator. The purpose of the book, in short, is twofold. First, it is to inform the public. Right now, the public needs to be more informed about how polls work, and that’s a problem.

Second, and slightly harder but arguably more important in the short term, is to fix how experts analyze polls. If experts change how they interpret and explain polls, the media will follow, and the public will be better informed. But right now, misinformation runs throughout. One of the main points of Carl’s book is that you can have excellent poll results. Still, the media and even high-level analysts can misinterpret the results.

Rick Rosner: And I have a lot of other gripes because most polls aren’t perfect.

Allen: No poll is perfect. There’s no such thing as a perfect poll. But as scientists, one way we explain things to beginners is to ask, “If this measurement were perfect in every way, what would it show us?” One example I use in the book is ideal gases.

If you’ve taken a chemistry class, you might remember ideal gases: P.V. equals nRT, volume, and temperature, all of which you must account for. But the secret about ideal gases is that they aren’t real. It’s not a real phenomenon. It’s something that educators and scientists created to explain a much more complex concept. Political polls, however, are easier to understand than thermodynamics.

While theoretical ideal polls and ideal gases are easier to comprehend, ideal polls are much easier to grasp. In my first presentation to the reader, I demonstrate what an ideal poll measures and show that even if a poll is conducted perfectly in every possible way, it would still result in imperfect data—an imperfect estimate. This understanding is crucial: even an ideal poll can be imperfect.

We shouldn’t have higher expectations for real-world, non-ideal polls than ideal ones. 

Rosner: Can I give you some real-world examples? We do have a couple. Last week, two polls showed crosstabs for people aged 18 to 29. For context, a crosstab is a subset of data for a specific demographic group. In this case, young people aged 18 to 29. One poll had Kamala Harris up by 31 points. Another poll, released within an hour of the first one, had her up by just 3 points.

So, what do you do with that? And how does that happen? That’s a real-world example, number one. Another example from today involves two candidates for governor in North Carolina: Josh Stein and the flawed Mark Robinson. Last week, Robinson got into trouble—he’s always posted lunatic stuff—but this time, new information surfaced about his past. He had been posting on a site called “New to Africa,” discussing inappropriate sexual encounters with his sister-in-law and boasting about them. He also called himself a “black Nazi” and said if we could still enslave people, he would own some. He’s a jackass.

The first polls measuring the impact of this scandal came out, showing Stein leading Robinson 50 to 35.  Compare that to the polls for Harris versus Trump, which often show Harris leading by 52–48 or 51–49. One notable difference between these polls is that the numbers add up to 100% in the Harris examples. That could be a good sign, or it could be misleading. Did they remove the people who expressed no preference?

But the Stein-Robinson poll only adds up to 85%. In the book, you explain how the missing 15% can cause various issues and lead to swampy conclusions.

Allen: Absolutely. That’s a perfect point. When the numbers don’t add up to 100%, it indicates that some people gave a response that needs to be reflected in the top two results. To simplify, Stein was at 50%, and Robinson was at 40%.

50 plus 40 is 90. That means 10% are somewhere else. Where is that somewhere else? In some elections, part of that 10% expresses support for a third party. Only I don’t believe any third-party candidates are running for governor in North Carolina. If there are, or there are “write-ins” I doubt they get much of a percentage.

Allen: It’s Democrat plus Republican, equaling 100%. That’s the only possible outcome. It’s binary. Election results are binary. In this case, it’s a simpler example—Democrat plus Republican equals 100%. There is no other possible outcome. But before the election, even with only two candidates, there are still three possible responses in the poll: Democrat, Republican, or “don’t know yet” (or undecided, depending on how you split it).

The flawed logic comes in when analysts try to eliminate the undecided option, attempting to make an apples-to-apples comparison. So, let’s say Stein (the Democrat) is at 50, and Robinson (the Republican) is at 40. We know that 50 plus 40 isn’t going to be the election result. So, where do those other 10% go? They’re in the land of the undecided. The poll doesn’t tell us how those people will eventually vote—it only tells us how many there are.

As a forecaster, I make a prediction when I dig into the data. My job as an analyst is to figure out where the undecided are most likely to go. In the U.S., the assumption is that undecideds will split 50/50. That assumption feels reasonable and safe, but the reality is that it rarely happens. We know this from past elections and past data.

Even intuitively, a 50/50 split might only sometimes occur. So, when we account for the undecideds, I say, “If they split 60/40, we should account for that. If they split 70/30, we should account for that. If they split 50/50, we need data to support that.” We cannot just assume that a 50/50 split is the default or the null hypothesis.

That is not valid science. In the U.S., instead of saying “50/40 with 10 percent undecided,” they often say “50/40, so this candidate is up by 10.” They assume the election result must be that Candidate A wins by 10. They assume the undecideds will split evenly, 55/45. The unscientific part that misinforms the public and that I’m trying to correct—is the assertion that any discrepancy from a 55/45 result means the poll was wrong.

They claim that if a poll shows a 50/40/10 split, it means Candidate A must win by 10 points in the election or else the poll was inaccurate. That’s the entire logic. I’m not exaggerating or taking liberties here. This is the academic definition—universally accepted in the United States—of poll accuracy: the margin, or difference between the two candidates in the poll, must equal the margin in the election result, or else the poll is considered wrong.

Rosner: And we talked about this a couple of days ago—people have a problem with uncertainty.

Allen: The entire gambling industry is based on people believing they can predict something highly unpredictable, like the outcome of a sports game.

Rosner: Even Einstein, the smartest guy in the world at the time, couldn’t handle quantum mechanics. He said that some things are inherently unpredictable. He spent so much of his later life trying to figure out how that could be, and he famously said, “God does not play dice with the universe.”

Allen: I was just about to give the same quote. Yes, that’s a great quote.

Rosner: So, people want certainty, and those who analyze polls want to give the illusion of predictive certainty. This leads people into all sorts of confusion. In the case of Robinson, there’s another confounding factor: voters who are so discouraged by their candidate that they don’t even tick a box. They may vote in the presidential election but not in the governor’s race. That could happen, and it does happen. It happens both ways. There will also be voters so disappointed by the presidential candidates that they only vote for the down-ballot candidates.

Allen: All of this makes sense. These things will happen in unpredictable numbers, making it even tougher to make any reliable prediction. I love the dice analogy because fair dice have a known probability. We can calculate the outcome of rolling two fair dice with extreme precision.

One of the issues I have with statistical literacy is that statistics classes often focus on precision. They teach students to calculate probabilities down to the decimal point, which is fine. There’s nothing wrong with that. But more basic statistical literacy, which I emphasize, involves asking: even if you can’t calculate the exact probability, can you still tell me which outcome is more likely?

For example, when rolling two fair dice, the sum of the dice will always be between 2 and 12. The most common outcome is seven because there are more ways to roll a seven than any other number. More combinations add up to 7. It’s the most common outcome but still not likely—just more probable than the others.

Rosner: There’s only about a 17% chance of rolling a 7—6 out of 36 possibilities. 

Allen: For some learners, this helps them wrap their heads around probability. For others, it doesn’t click as easily. When I was talking to a high school stats class the other day, here’s the example I gave:

I said, “There’s a prize if you’re on the winning team. I won’t tell you the prize, but Team 1 wins if the dice sum is 2, 3, 4, or 5. Team 2 wins if the sum is 6, 7, 8, 9, 10, 11, or 12. Pick your teams.”

Every single student in the class—all 30 of them—chose Team 2 (6, 7, 8, 9, 10, 11, 12). So, I asked, “What are the chances that your team wins if I roll the dice?” The students started pulling out their calculators.

I said, “No calculators. Just give me a rough guess.” 

Rosner: 6 out of 36.

Allen: I wanted them to give me an approximation.

AllenRosner: One of the students said 80%, another said 60%. I responded, “But you both said greater than 50%, so your side is favoured. You can say that with certainty.”

I asked, “Are you 100% certain that your sidete is favoured?” They looked at each other briefly and said, “Yes, I’m 100% certain that our side is favoured.” So I continued, “You don’t know if the probability is 60% or 80%, but you’re certain it’s greater than 50%?” They all nodded in agreement.

I said, “Beautiful. This is an excellent lesson in probability. Even though you don’t know the exact probability, you can still say with certainty that it’s greater than something. In this case, greater than 50%. Now, we can calculate the probability with certainty: it’s 26 out of 36, about 73%. But here’s the key—while all of you chose the same option and agreed that this side is favoured, is it possible you’re wrong?”

The word ‘wrong’ carries a misleading meaning. Does “wrong” mean you chose the wrong favourite, or does “wrong”, mean the result doesn’t match what you predicted? This is where we get into the concept of The Polls Weren’t Wrong, saying that polls are not predictions. Polls are not predictions of election outcomes. Polls are observations of the present state.

All the students correctly observed that they’d go with 6, 7, 8, 9, 10, 11, or 12 if they had to choose. I rolled the dice, and it was a 9. Everyone won. Woo! Everybody was happy. But we know mathematically, with certainty, that they would have been “wrong” about 27% of the time.

Rosner: Exactly, and this brings us to the 2016 election. That leads almost directly into it because some forecasters said Trump had a 66% chance of losing, while others said 99%. Can we say with certainty that the 99% estimate was a badnumber? Yes, we can—but that takes a few steps to explain.

When discussing discomfort with uncertainty, people tend to remain rational when discussing dice or coin flips—things with clear, calculable probabilities. But emotions run high when we start talking about political polls and elections. Anxiety spikes, especially around 2024, as Trump does nothing to calm people’s fears about what his second presidency might look like.

Allen: Absolutely. To tie this into the book and build on what we’ve been discussing, Chapter 4 introduces the concept of ideal polls. If a poll is conducted perfectly, by every possible measure, this is the data it would produce. Many of the reviewers of my book said, “But this isn’t possible.” My response was, “A: That’s bullshit. It is possible, and I can prove it. B: Even if it weren’t possible, that doesn’t mean it’s not a useful concept.”

In the same way, chemistry classes teach about ideal gases or optometry, and physics classes teach about ideal lenses. Ideal lenses aren’t real, and ideal gases and fluids aren’t real, either. But we use these concepts to understand what would happen under perfect, ideal conditions.

A political poll can never be conducted without some margin of error because of the margin of error. That’s a statistical fact. It doesn’t matter what your sample size is. If you take a census, you’re no longer conducting a poll.

Rosner: A census is where you get the actual result from every participant in what you’re trying to measure—in this case, the population. 

Allen: Exactly. And when we use the word “population” in statistics, we talk about the people of interest or the measured items. 

Rosner: In the context of elections, the votes cast are, by definition, a census because you’re capturing data from everyone who voted.

Allen: A census of actual voters is simply the election results. We often deal with tens of millions, sometimes even over 100 million, when discussing election numbers. But our brains aren’t built to handle numbers that large. We’re wired to think in terms of tens or hundreds. So, when I introduce the concept of ideal polls in Chapter 2 of the book, I explain how sample size works to achieve a given margin of error. The sample size that tends to be used is around 600.

Rosner: After a certain sample size, the size of the population no longer matters.

Allen: This is an unintuitive fact of statistics, but it’s testable and provable. Students often see the margin of error as an abstract concept, just numbers plugged into a formula. However, my approach is to show that even experts often misunderstand and need to understand what the margin of error applies to.

There needs to be more clarity on what this formula means and how it’s understood. I provide several examples in the book, but here’s a simple one: Imagine you’re in a class of 100 students. You can ask them whether they have a dog or what they plan to eat for lunch tomorrow. You’d need to survey about 86 students to get an accurate sample – a margin of error down to +/- 4%

So, I took a random sample of 86 students and asked them questions. Let’s say I get 50% for option A and 50% for option B. What do those numbers mean? It means that if I had asked every student in the population the same question simultaneously (instead of only the same of 86), then the results would be within the margin of error as often as dictated by the sample size and the confidence interval.

This is a very important point: the margin of error relies on the subjunctive—on the “if” statement. It’s hypothetical in nature. If I had asked everyone, the numbers would be within the margin of error. This is a testable, provable concept. The math behind the margin of error works because of this “if” scenario. That’s critical to understand because it explains how polls are tools for observation, not prediction.

I always emphasize this when explaining statistical literacy. You don’t need to understand every formula in depth, but you need to grasp the concept that underlies the margin of error—it’s about the likelihood of the results being representative if you had surveyed the entire population. That’s the essence of how the margin of error works, which I tell students often.

If you’re decent at coding or Excel, you can simulate polling with a population of a million A’s and B’s, then take a random sample of 600 to 1,000. Ninety-five percent of the time, you’ll get results within the confidence interval. 

Rosner: But people on T.V., even experts like Steve Kornacki, only sometimes consider that when working with numbers on their boards. They’re thinking in terms of spreads and margins. When we look at a poll that says 50% for Candidate A, it doesn’t mean 50%.

Allen: It means 50%, plus or minus 3%. The example I give in the book—and it’s great because it perfectly illustrates the point—is with dice. If you ask me for a 95% confidence interval for the roll of two dice, my answer would be 7, plus or minus 4. That means I’m 95% confident the outcome will be between 3 and 11. You eliminate the extreme possibilities, like 2 or 12. You’re 95% confident that the dice roll won’t be a 2 or 12.

So, saying “7 plus or minus 4” means the result could fall anywhere within that range. Imagine the misunderstanding if someone said, “Carl said 7.” No, I didn’t say 7—I said 7, plus or minus 4. Those are very different statements, and the same misunderstanding happens with polls. When a poll says 50%, it means 50%, plus or minus 3. The number RIGHT NOW is likely to fall somewhere in that range. But as we discussed earlier, that 10% undecided can and will influence the eventual result – the election. Different calculations.

Rosner: That’s a great point. But let’s shift to some real-world gripes. In the book, you ask innocuous questions to people, like, “What are you doing for lunch?” Most people will answer that question. Some might say, “None of your business,” but you’ll get a decent response rate. But consider this: The New York Times/Siena poll made 194,000 phone calls to get 2,000 respondents, meaning only one out of 100 agreed to participate. That raises the likelihood that some people are not representative and may even be fringe respondents.

On top of that, this election cycle has an added layer of deception. I suspect—and this is just a theory—that some Trump supporters might purposely give false answers. For example, a MAGA voter might say they’re a Democrat voting for Trump to manipulate the poll results. It looks more significant when a Democrat switches to vote for Trump.

I agree that’s possible, though there’s no way to prove it definitively. I think that potential issue might have lessened when Harris replaced Biden as the Democratic candidate. But as you said, all of this is speculation.

Allen: While it could happen, the impact would have to be large and well-orchestrated to make a significant difference in the poll results. 

Rosner: It could shift the numbers by 1% or 2%, no question; however, in an election where 1% or 2% could be the margin in key states, even that small shift can have a big effect.

Allen: That small margin can make all the difference in close races. Still, the likelihood of large-scale coordinated false responses is low. It is. So it’s very hard to detect that small movement and change. I want to add something, too. I noted your earlier speech when you said that people want poll data to be predictive. In my conversations with pollsters, it often comes back to what they believe people want to see. Remember, pollsters usually don’t pay out of their pockets to conduct polls. Most of the time, they are funded by media outlets or sponsors. So, one of the things I’ve had to hammer home—and stand my ground on—is that pollsters are incentivized to make their data seem more important, impactful, and meaningful than it is. I always say this, and I say it in the book:

“Data is under no obligation to be meaningful to you in the way you want it to be.”

Rosner: This ties back to your point about seeing unusual numbers from pollsters. When you see numbers that don’t match other polls, it can indicate that the pollster has integrity and isn’t massaging the data. You call it ‘herding,’ where everyone sticks together because numbers closer to the average are more believable to the public than outliers.

Allen:Yes, it’s a “cover your ass” technique because pollsters know how they’ll be judged for accuracy. However, the current measurements for accuracy need to be more scientific and measure the poll’s accuracy.

The current measurements—without going on a rant—are invalid. They don’t measure what they claim to measure. But pollsters know how they’ll be judged, and the mentality is: It’s better to be wrong with everyone than to be the lone outlier. If your poll shows something very different from other polls, you have two options:

  1. Don’t release the poll.
  2. Fudge the data just enough so your numbers don’t look too different.

This way, if the election result aligns with the consensus, everyone can claim they were “in the ballpark.” But if the outcome deviates from the polls, it’s not just one pollster’s fault—everyone was wrong. This creates a dangerous environment for the independence of poll data because pollsters are judged based on flawed standards and don’t want to stand out.

Suppose we judged polls from a more scientific perspective. In that case, we’d encourage pollsters to use different methodologies, apply different weighting techniques, and be transparent with their data. Whatever numbers they get, they should release them.

Allen: The problem is that if everyone is doing things the same way, if everyone feels pressured to conform to flawed standards, then having 20 pollsters—or even more, as we have now—becomes less valuable statistically. Having 2 or 3 independent pollsters who aren’t herding their data would be more valuable.

Rosner: That’s one of the key takeaways from your book and a message of common sense: Don’t freak out about polls, especially individual polls. There are so many sources of error and misinterpretation in polls that the main message should be: don’t freak out. Don’t waste your time freaking out. Instead, focus on getting people to vote. Polls can help guide where to focus your efforts, indicating which states might be competitive, but you still have to do the work to turn those gettable states into wins.

 In Chapter 4, you discuss ideal polls and present a chart demonstrating how even an ideal poll will show fluctuations. 

Allen: The polling instrument is inherently noisy, even if we know the population with 100% certainty. A poll showing 47%, followed by one showing 52%, doesn’t necessarily indicate movement or a trend. Sometimes, it’s just noise. Yes, rule number one of polls: fluctuation is normal. Individual polls, while important, are just tiny pieces of data in a much bigger picture. 

Rosner: Now, I’ve got one more gripe. You talk about Nate Silver and 538. Nate Silver doesn’t work for 538 anymore. 

Allen: ABC News bought 538 from Nate Silver maybe two years ago. Now, Nate is doing his own thing, working independently with his model.

Rosner: 538 still uses Nate Silver’s model, but it’s no longer tied to him. The 538 team has its methods now. (Important note – I believe 538 now uses a model Morris has brought, and Silver uses the one he previously used at 538 – if you’d like to update)

Rosner: 538’s recipe currently shows Harris up by 2.7%. But if you look at the 20 most recent polls, the average shows her up by 4.5%. Something about that recipe doesn’t add up.

Jacobsen: So, individual psychological factors are also at play here, particularly regarding how people interpret polls, statistics, and public education on these topics. Are we talking about cognitive closure? People want certainty in a context of uncertainty. This need for cognitive closure pushes people to seek definitive answers, even when the situation doesn’t warrant it. People want closure and certainty, even though the nature of polls and predictions is inherently uncertain. I understand from a psychological perspective—why people want certainty. But in science, and again, I would understand if the public and even the media had trouble grasping this concept. 

Allen: The real problem—and the reason I wrote the book—is that experts, not just a few here and there, but a consensus of experts in the field, are misinforming the public. This isn’t just happening in articles; it’s in academic journals and books. Things written by experts for experts wrong.

Allen: They are objectively wrong. I have a list of quotes I share frequently because they’re so easy to interpret, and there’s no context in which these statements make sense. For example, when Nate Silver says, “The poll averages underestimated this candidate by 8 points in the election result,” that’s incorrect. Poll averages do not predict election results, nor do polls themselves. When G. Elliott Morris says, “The polls predicted this candidate would win by 1,” that’s also incorrect. 

When the American Association of Public Opinion Research (AAPOR)—a board of experts hired to analyze poll data—says, “The polls predicted that Hillary Clinton would win,” that is objectively false. There is no context where that statement is accurate. I approach this cognitive dissonance with people, and this is where I gain and lose followers on social media. But my goal is not to gain followers—I want to educate people. The cognitive dissonance is strong because people can’t believe that experts don’t understand this concept.

When you tell people that polls aren’t predictions, most agree, but there’s a reluctance to confront specific experts on this issue. It’s like people are afraid of confrontation. When I call out experts like Tom Bonier or G. Elliott Morris—who frequently post about polls—or even Nate Silver when they say things like, “This poll predicted the candidate would win by 3,” I don’t get direct responses anymore. But they are wrong when they make these claims. It’s easy to say “polls are not predictions,” but it’s difficult for people to accept that experts are wrong. The experts say polls, if accurate,should predict who will win and by how much, but that’s not true.

That’s the psychological factor you’re talking about – cognitive closure. How accurate were the polls? An easy, wrong methodology is currently accepted, and I want to bring scientific standards to the field, nothing more. Well, I also want experts to issue mass retractions for their false claims about what they believe “polls predicted” but that’s another topic.

In my book, I break  down how polls work – and how they should be evaluated -into two parts. The first half of my book is a baseline of education. I build up certain concepts step by step. The second half focuses specifically on political polls. Using the foundation from the first half, I analyze political polls. The content is presented in a way that’s easy to digest and, I hope, somewhat entertaining. It’s simple but explains each concept individually, allowing readers to understand how political polls work.

An ideal poll is one in which the only source of error is the margin of error itself. This is a concept that currently only exists in my book. There is no framework for defining an ideal poll. Analysts in the U.K. and U.S. approach poll analysis with different assumptions. I argue that, although we know political polls are not ideal, understanding non-ideal polls requires knowing what an ideal poll would measure—just like how we teach ideal gases in chemistry or ideal lenses in physics. It’s a theoretical framework to help people understand the basics before diving into real-world complexities.

I didn’t invent the concept of an ideal poll, I just outlined it. Still, it’s foundational to understanding how polls work, especially when analyzing non-ideal, real-world polling data. The concept is rooted in the math. This math has existed for at least 300 years. Still, by naming it and giving it a formal definition, we provide a framework that makes it easier for people to understand. When I say that the book’s first half is an introduction to polls, many experts and smart people who’ve taken statistics classes might think, “I don’t need that.” But I’m telling them, “Yes, you do.” Why? Because they still think a poll predicts the election outcome—and it doesn’t.

These fundamental concepts are what I’m building on. It’s not just about stating facts; it’s about understanding them. Anyone can regurgitate facts—”A squared plus B squared equals C squared” or “P.V. equals nRT”—but spitting out facts isn’t the same as comprehending them. 

Applying the Pythagorean Theorem to an isosceles triangle, to use a simpler example, would not be valid. Even if you don’t know, or remember, that lesson from school – me pointing out “hey, this is wrong, you can’t do that” should be sufficient for the average person to understand who’s right and who’s wrong. The same exact thing is true for the formulas being used to compare polls to elections.The ability to regurgitate some formula is not useful if you don’t know what the output means, or when to use it.

Rosner: Beyond people not understanding these basics, there are so many other abuses of statistical data that it becomes a whole mess. 

Allen: Yes, people don’t understand what polls should do, but they misuse the information in various ways. One of my reviewers, who now works for an NFL team and has a Ph.D. in applied mathematics, said something profound. He noted that statistical literacy is arguably as important as regular literacy.  

Rosner: But we don’t teach statistics. After algebra and geometry, we push students into calculus when most people should learn statistics instead. 

Allen: Unless you’re going into a field like engineering, where calculus is more relevant, statistics should be prioritized. Statistics is almost like logic, but we treat it as just another branch of math. 

Rosner: The concepts aren’t that tough—you could teach nearly everyone the basics of statistics, but we don’t. Yes, and towards the end of the book, you talk about the 2016 Hillary Clinton election. The 2024 numbers look similar to the 2016 numbers. Am I wrong?

Allen: No, they don’t look similar at all. But point out what you think is a similarity, and I’ll tell you where you’re off.

Rosner: 2016, third-party parties, such as Gary Johnson and Jill Stein, had a significant presence.  

Allen: Having third-party candidates affects the data in ways that should be obvious to anyone with a basic understanding of statistics. However, analysts often focus only on the spread between the two major candidates. For example, they might say, “Hillary Clinton is up 4 points with 44% to Trump’s 40%.” Still, they ignore the 5% going to third-party candidates and the 11% undecided. That’s mathematically different from an election where Kamala Harris has 50% and Trump has 46%.

Comparing these numbers as if they’re apples to apples (because both are “up by 4” shows a need for more understanding of polling data. I always say this on social media and get pushback, but I don’t care—because it’s true. The presence of third-party candidates changes the data dynamics in ways that analysts often overlook.

I’ll keep saying this until people fix their nonsensical analysis. No one who truly understands how poll data works would compare those elections apples to apples. I said it in 2020 when Joe Biden was up by 4 in the poll averages in various states. People freaked out like they did when Hillary Clinton was up by 4. However, looking at the data this way needs to be corrected.

In Chapter 24 of my book, I wrote a bit tongue-in-cheek to make a clear point: in an election where the most votes win, 50% plus one vote is all you need. That’s the threshold. That’s the only number we know with certainty. Applying that simple, obvious fact, I prove in the book that experts sometimes need help understanding this.

For example, they’ll compare a poll that says 44% for one candidate and 40% for another with one that says 52% to 48%, as if both are the same because the margin is 4 points. But no—52% is polling across the finish line because we know 50% wins the election. If a poll underestimates a candidate at 52%, they’re still at 51 or 50—they still win. But it’s not even close to the same as if a poll underestimates a candidate at 44%, 43%, or 42%.

That’s a crucial distinction. The numbers the poll gives us—like 44% for one candidate, plus or minus the margin of error—that’s how it should be reported. And if you have 50%, plus or minus the margin of error, that’s the critical number. But people fixate on spread analysis—just looking at the gap between the two candidates—and that’s not how polls should be interpreted.

Chapter 9 of the book discusses this fallacy—spread analysis. People think the gap between two candidates is the only number that matters, but it’s not. No one who understands polling would think that way.

Rosner: Right now, if you look at swing states, you might see numbers like 48–46. In some cases, Trump is at the top, while Harris is at the top in others. But when you add in third-party candidates like Stein or the undecided voters, you’ve got to account for all that. It’s not just about hitting 50% but accounting for the third-party votes and undecided voters.

Allen: The math here is straightforward: if there are only two candidates, as is often the case in the U.S., I’m not calculating the probability that Candidate A wins by a certain margin. I’m calculating the probability that Candidate A gets at least 50% of the vote. In 2020, that’s where things got interesting.

In 2020, there were multiple moments where I realized that I did understand this better than many of the experts. Take Maine or New Hampshire, for example. Joe Biden was ahead in the polling averages by 53% to 40% in both states. FiveThirtyEight  gave him around a 90% chance of winning. But the real issue wasn’t just the spread—it was about whether Biden would cross the 50% threshold and understanding that made all the difference.

Now, when I calculated the probability that a candidate gets at least 50% of the vote when their polling average is 53% or higher, given that there were still 6% undecided, I found it to be over 99%. Even if my calculations were off by a huge factor , that still leaves a probability of 96%, 97%, or 98%. So when I saw these 90% probabilities being thrown around for Biden, I thought, “No, they’re using flawed spread analysis.” They said the spread between Biden and Trump was such that Trump could still overtake him if the spread were off by 10 points. There’s an interesting note in my book that points to the possibility that a very simple clerical error contributed to this probability problem – and no one there caught it!

But when you understand how poll error calculations work, you realize that the probability of a candidate outperforming their poll number is much higher when there are 15% undecided voters than when there are only 5%. This sounds obvious when I say it. If there are more undecided voters, the final result is more uncertain. But spread analysis doesn’t account for that uncertainty. It treats a 42-40 poll as if it’s the same as a 50-48 poll, which is fundamentally incorrect.

Rosner: Let me throw some numbers at you. You’re giving Harris close to a two-thirds chance of winning right now. In 2016, Hillary was up by about 5% in the national aggregate, but that’s not helpful because of swing states and the Electoral College. Then Comey dropped the FBI investigation news with 11 days to go. She was up 5% but won the popular vote by only 2%. That announcement may have cost her 1% or 1.5%, but nobody knows.

In 2020, Biden was up by 8% to 10% in the week before the election but won by 4.5%. Now you’re saying Harris has about a 2-to-3 chance of winning, but what’s happening?

Allen: The analysis done by experts and the media in 2016 goes like this: Hillary was up by 5%, then she lost by 1%. Therefore, the polls were off by 6%. But this is not a valid analysis, and here’s why. Hillary Clinton’s polling average wasn’t above 47% in any swing state—none—not in Michigan, Pennsylvania, Wisconsin, or even Maine. So that means there were a lot of undecided voters still on the table.

Rosner: Looking at 47% for Clinton and around 43% for Trump leaves 10% of voters who hadn’t decided or considered third-party candidates; that undecided group could heavily influence the election’s outcome.

Allen: Yes. I have the exact numbers in the book, and they vary by state—46-41, 45-42—but the key point is that in no swing state was Hillary’s polling average above 47%. This meant a significant portion of the electorate was still undecided, and that’s where the real uncertainty lay.

Oh, here it is, right in front of me—Pennsylvania. Hillary Clinton’s polling average in Pennsylvania was 46.3%, and Trump’s was 43.9%. So, the analysts said she was up by about 2.5%. Now, what are they doing today? They say, “Oh, Kamala Harris is only up by 2.5%, and Hillary lost, so there’s this normal polling error.”

No, that’s bullshit. We’re calculating the probability that Kamala Harris will get at least 49.5% of the vote because third parties and fringe candidates will likely take about 1-2%. Even if we simplify the math and say the probability she gets 50%, that’s what we’re analyzing. There’s no magic number in polling except for 50%. And it’s not magic—it’s math. You get to 50%, and you win, period—end of story. 50% is the number that matters. If you get 50%, you win. That’s it.

So let’s say Kamala Harris’s polling average is 49%, and Trump is 47%. I’m not analyzing that poll by saying, “Harris is up by 2.” I’m analyzing it by asking the probability that she reaches 50%. In my forecast, I account for third parties taking about 1.5% of the vote. So, the real analysis is the probability that she gets to something like 49.3%, which is enough to win.

Rosner: So, to simplify: in 2016, Hillary and Trump’s combined polling numbers increased to less than 90%. The remaining undecided or third-party votes, which made up 10-12%, made all the difference. However, in this election, Harris was 48%, and Trump was at 46%, adding up to 94%. That means only 6% are left unallocated. It’s much easier for Harris to make up the 2% to get to 50% than for Hillary to bridge that gap in 2016.

Allen: Hillary had a much steeper climb to get to 50% or even 49% because there were more undecided and third-party votes in play. In this election, the smaller number of undecided voters makes it easier for Harris to reach 50%. 

I’ve taken a few notes and want to explain why I wrote the book. The simplest reason? Because experts are misinforming the public. This isn’t a rare or one-off issue. Experts analyze polls by the spread, margin, whatever you want to call it: the difference between the top two candidates. But that’s an internally invalid metric. Spread doesn’t measure what they claim it does. Spread analysis needs to capture the full picture.

In the book, I explain why this is the case. An ideal poll is a poll where the only source of error is the margin of error. It’s possible to have an ideal poll, but political polls aren’t ideal—and that doesn’t matter. The math behind polling, from which we get the margin of error, is the same math that underlies an ideal poll.

Rule number 1 of polling data: fluctuation is normal and expected. Individual polls should be taken with a grain of salt. The numbers will go up and down. If a pollster consistently releases the same numbers—49, 49, 49, 49—I’m highly skeptical of that pollster because it’s statistically impossible to get the same number consistently if you’re conducting polls correctly.

So even in an ideal poll, you wouldn’t expect the same number every time. Even in an ideal poll, there should be fluctuation. If you’re getting the same number repeatedly, something is off. In non-ideal polls, we should expect even more fluctuations. 

What I would say about the last part of the book is that there are some important statistics. The book’s first half is about the why—the foundation of polling and why the public and even experts misunderstand it. The book’s second half is the what—and this is where it blows people’s minds. My analysis is scientifically valid, and it makes predictions.

If my analysis is correct, it should hold that candidates who poll closer to 50% tend to win, regardless of how much they are up by. So, a 50–48 poll is better than a 46–40 poll, even though the margin (+2 vs. +6) is smaller. If my analysis is wrong and spread is a valid way to interpret polls, then the opposite would be true. But it’s not—and that’s the counterintuitive yet obvious conclusion if you think about it.

Rosner: That makes perfect sense. Our minds have been conditioned by spread analysis to the top.

Allen: If this book had been written 100 years ago, it wouldn’t have been controversial. Most people would’ve considered it obvious. But because of this obsession with margin analysis—up by two versus up by 6—sometimes being up by two is better, mathematically, than being up by 6. It’s a mathematical fact. It’s provable and observable; we have data to back it up. I put all of this in the book.

Rosner: It’s like with the Dodgers. Their lead kept shrinking over the last two months of the season. I always asked myself, is it better to be up by eight games in July or up by two games with a week to go?

Allen: Bingo. That’s the perfect question. I get this all the time with political data. People ask me, “Is it better to be up 49–47 in a poll average or 46–40?” I know the answer, but the answer given by experts is different.

Rosner: Who’s right? They can’t both be true.

Allen: Only one of these can be used. This has led to a combative debate in the field. Some experts who used to be friendly with me are no longer because they realize that my work and their work can’t coexist. There’s this dissonance—they cling to how things have always been done. But my work is provable. It’s objectively correct, it’s been tested, and it holds up. To Rick’s point, it’s not hard to understand.

Allen: Most of this can be taught to high school or college students. The fact that experts still get it wrong—still analyze polls by margin, by who’s ahead and by how much—is baffling. This is a new way for most people to think about polling, but it’s the correct way. The old, misinformed spread analysis has confused people for too long. This approach simplifies things and aligns with the reality of how polling works.

There’s a quote in the book: “Even numerate people can be misled when they’re misinformed. ” For many years, people have talked about the spread as if it were the golden standard—the metric we should use. These people have Ph. D.s in statistics, but in practice, even experts are misled by the spread.

Rosner: In gambling, you bet on the spread. But applying that mindset—like you do in NFL betting—to politics becomes deceptive. Spread is a misleading metric. Spread proclaims to measure who is ahead and by how much, but it fails on both counts.

Allen: Absolutely. I talk about this in the book. It’s simple to prove—anyone can do it. You can even use real data to show it. We could cover this in another call.

Jacobsen: What have early sales of the book been like, and how long have you been working on it?

Allen: Sure! So, presales opened on September 2nd. I aggressively promoted on social media and other channels, and sales did well in the first few days. After that, I took a short break to set up some media appearances. The book was officially released on September 23rd when preorders were shipped, and regular orders opened. I did another push then, and sales spiked again. It’s been a peak-and-valley situation since.

But realistically, my mentality is that I have about a month and a half until the election to capture people’s attention. When I started, it was two months. The truth is, after the election, I expect more interest from academics. I’ve already had invitations to speak at universities after the election, but that’s more of a niche market. My book isn’t just for academics or people in the field—it’s for anyone who wants to understand polls better. The average person tunes into polls only in the months leading up to elections, so that’s where my focus has been.

Rosner: Do you work with the Florida Elections Project or the early voter guy?

Allen: No, I haven’t worked with him. I’ve been focused on my projects for now. I follow all these people because they provide interesting insights. I always tell people you must take the good with the bad with these analysts. Whenever I criticize Nate Silver, Tom Bonier, G. Elliott Morris, or whoever, people assume two things: First, they take it personally, which isn’t the case—I don’t know them personally. And second, they assume I’m saying they don’t do any good work. That’s not true at all.

I always say, “They’re right about this. They do good work here.” I can learn from people, and many analysts do better work than me in other areas, like early voting counts or election day calls. For example, Dave Wasserman is great at calling elections when the votes start coming in. I’ve tried to do what these people do and couldn’t improve on it. So, I follow them and learn from their expertise. But in cases when they do poor work, I criticize that and say, “No, that’s not right. You need to learn a bit from me.”

As someone who never stops learning, I’m even wearing my “Never Stop Learning” shirt today, and I take both sides of the coin. You take the good with the bad. There’s always value in learning from others, even if you don’t agree with everything they do.

The background of this book started in 2016, during that notorious election. After Sam Wang announced his 99.9% probability that Hillary Clinton would win, he famously said he’d eat a bug if she lost. And to his credit, he did eat a bug. But many other forecasters still need to follow through on their grand promises. They said they’d delete their accounts if they were wrong about some things in 2020, and again in 2022,but they have yet to do so.

The book’s origins go back to 2016 when I saw people with big reputations misinforming the public. Before I got into the margin and spread analysis, I thought, “How can so many smart people not understand that states are correlated?” What happens in Wisconsin affects Michigan, which affects Pennsylvania.

Rosner: So, what was your first step into forecasting?

Allen: My first attempt at building a forecast was in 2008. I was a freshman in college with my laptop open, trying to calculate poll averages. I thought I had it all figured out. Then, I realized that Ohio is correlated with Michigan, which is correlated with Indiana and Iowa. I didn’t know how to do that math back then, so I shut my laptop, went to the gym, and didn’t think about it for another eight years.

By 2016, I had learned more and improved my math skills. I built a forecast that gave Hillary Clinton a 70% chance to win—not because she was up by six or anything like that, but because I saw she was only polling at 46% or 47% in the swing states. Trump still had a path to victory. I realized that if he won Wisconsin, there was a good chance that he would also win Michigan and Pennsylvania. These states are correlated, and all the forecasters who put Hillary at 99% to win didn’t account for this.

It’s obvious, but I understand it might not be for the average person. However, it should be obvious to any statistician or model builder that what happens in one state is not independent of another.

Rosner: So, did Nate Silver think the same about correlated states back then?

Allen: Nate Silver acknowledged the correlation between states and calculated them very well, one of the things I learned from him, but his model gave different probabilities than other forecasters that year. He was more cautious than others who were giving Hillary 99%. He gave her around a 70% chance, similar to my forecast, because he recognized the possibility of Trump winning correlated states like Wisconsin, Michigan, and Pennsylvania. Nate’s thinking was closer to mine, but many others completely overlooked that factor.

Yes, At that time, Nate Silver was the only mainstream forecaster who got the numbers right to understand that states are correlated. Huffington Post, Sam Wang, and several others said, “Well, if she loses Wisconsin, that’s fine because she can still win Michigan, and she’s 90% to win Michigan. Even if she doesn’t win Michigan, she can still win Pennsylvania, and she’s 86% to win Pennsylvania.” Or whatever the numbers were. But the reality is, as soon as one of those dominoes falls, all the downstream probabilities drop dramatically—from 90 to 40, from 86 to 32—because those states are correlated.

To summarize, I wrote the book backward. I knew what I knew but only fully understood why later. From 2017 to 2020, I was reaching out to experts, academics, and people in the field, saying, “Look, there’s something in my research that shows how much someone is “up” in a poll— is not as important as their actual poll number.” I knew I was onto something but couldn’t fully wrap my head around it. I asked if anyone wanted to take it from there. No one was interested, so I had to do it alone.

From there, I started working backward. I gathered all the data from 2004, through, 2018, at that time. I knew what I was trying to prove, but in statistical literacy, you can’t just say, “Here’s the formula; deal with it.” You have to prove it—you have to show your work. So, I worked backward, asking, “How do I know this?” Chapter 16: compensating error. “How do I know that?” Chapter 11: weighted results. “How do I know that?” Chapter 7: present polls versus plan polls and a simultaneous census. And, of course, Chapter 4: ideal polls. Chapter 2: the margin of error for polls in very small populations, where a census is easily conducted.

While the book was written backward from my perspective, it’s logical and straightforward for the reader because it builds a foundation. You need to understand one concept before moving on to the next.

Rosner: That makes sense. Yesterday, after you told me, I explained to my wife how Harris’s 48-46 in some states is much better than Hillary’s 44-40 in 2016. But I only had a limited “math window” with her before she said, “I don’t care.” I need to get it across in time!

Allen: Yes, it takes time to grasp. But to understand this election—and my book—your point is exactly right: a small lead close to 49 or 50% is better than a larger lead farther from it. It’s counterintuitive because we’ve been trained to think about margins, but it’s  mathematically and logically true. The closer you are to 50%, the less room for things to go wrong between now and the finish line.

Rosner: That does make sense if you let go of the spread mentality. Analysts and academic articles use the same language: “She’s up by 2” and “He’s up by 4.” I had someone jokingly send me an article today from The New York Times or maybe their website using that same spread logic.

Allen: Right, that’s the spread mentality I’m trying to break down. It’s ingrained in how people think about elections. Still, as you understand polling better, you realize how flawed that thinking is. The closer a candidate is to 50%, the more likely they will win, regardless of the margin.

If people say things like, “What if the polls are off by as much as they were in 2016, 2020, or 2022?”—you can’t make those comparisons. Those aren’t apples-to-apples situations. First, comparing midterms to a general election is a bad comparison. Even comparing 2020 to 2024 is difficult because the variables are different. And 2016 is an outlier. You’re taking an outlier and trying to apply it to 2024, which is not a sound method.

It’s like in a movie when two people are on the floor, both trying to reach for a gun. It’s better to be 6 inches away from the gun. At the same time, the other person is a foot away rather than 3 feet away, while the other person is 5 feet away. The analogy I use in the book is a footrace. Imagine watching a race and knowing one runner is ahead by 2 meters. Now, is that the most valuable piece of information? It depends. If the finish line is at 50 meters, knowing how far someone is from the finish line gives you a lot more information than just knowing who’s ahead by 2 meters.

So, let’s say you’re in a race, and you’re ahead by 2 meters. Would you rather be ahead 49–47 or 42–40? You’d rather be closer to the finish line, right? That’s where I start. It’s better to be closer to 50 for an equal spread percentage. That makes sense.

Then I ask, “Would you rather be ahead 49–47 or 44–40?” At 49%, you only need one more percent to get to 50. At 44%, you still need 6. So, the probability that the person behind you overtakes you is greater when you’re farther from 50%. When people focus on the spread in elections, it’s almost like football fans worrying about covering it. But in an election, there’s no significant benefit to winning by 10 points instead of 2.

Rosner: Right, the goal is just to get past 50%.

Allen: When calculating win probability, we ask, “What’s the probability that this candidate gets at least 50% of the vote?” I’m not trying to determine whether a candidate wins by 10 points because that doesn’t matter. Yeah, I can calculate those probabilities, and yeah, the probability of winning “by 10” is higher at 44-40 – but the average person doesn’t care about that. They want win probability. And in our elections, there’s no added benefit to winning by 10. Math and logic people like to hedge with “all else equal” but the truth is, in elections, there are always so many variables.

Rosner: Like in 2016 when James Comey threw a bag of dog shit on the track with his last-minute FBI announcement.

Allen: Hillary was leading, and then Comey threw dog shit on the track with 11 days to go. But in 2024, things are more locked down because fewer undecided voters exist. So, according to my logic, there’s less chance for something like that to throw things off.

Harris is likelier to make it through, especially when fewer undecided voters  left, with some data supporting they’ll lean Democrat, very different from 2016In 2016, Hillary lost a significant portion of those undecideds who flipped to Trump, which cost her a huge chunk of her perceived “lead”. Some of her voters probably didn’t even show up to vote because of the perception that she “had it in the bag,” which is another issue with how the spread is often misinterpreted.

If I tell you, “She’s up by 6, she’s got this,” it can lead to voter complacency. This is where Nick Panagakis comes in. As far as I can see, he’s the only historical researcher who identified this issue. Political polling has existed for over 100 years, since Gallup and Literary Digest. I discovered his work in old journal articles and newspapers. Still, no one knows his name anymore—his work has essentially been lost to history.

Rosner: Panagakis sounds like someone ahead of his time.

Allen: He’s the only person I’ve found who corroborates my findings. He published in a few academic journals, but his work needs to be noticed. In the 1980s, he came up with some essential rules of analysis. He said, “Rules of analysis are necessary—not as simple as ‘an 8-point lead is safe, and a 2-point lead is close.'” That sounds eerily like what I’m saying today.

Rosner: That sounds like what you’ve been arguing about.

Allen: The eerie part is that I didn’t come across his work until 2021 or 2022. I was looking for past research similar to what I was saying, and then I found this guy. He’s got his chapter in my book, Chapter 21. When I found his work, I was floored—he was saying many of the same things I’m saying today, and he had the evidence to back it up.

Panagakis argued that undecided voters sometimes split unevenly. Often, they go disproportionately to the candidate who’s behind. If you account for that, polls that appear wrong are very accurate. His work would have been criticized, modified, and accepted in a proper scientific field. But because political polling is so contaminated with this obsession over spread logic—who’s up and by how much—his work was buried.

Rosner: That’s fascinating. 

Rosner: Unfortunately, this spread mentality has clouded the field for so long. Statistics as a field has its shameful history, with a lot of it developed by racists who used population statistics to push agendas—proving white superiority over non-whites. It’s a terrible history if you dig into it.

But to shift the focus for a second, I’d like to talk about the history of presidential polling and get your thoughts on something. Presidential polling began around the end of FDR’s era in the 1940s, about 80 years ago. Suppose you look at the history of presidential approval. In that case, it has steadily declined over time, with one major exception—9/11, which gave George W. Bush a huge bump in approval as the country rallied behind him for a few months. But aside from that, approval has been declining from president to president, regardless of whether they’re good or bad. As we get more polarized, average approval goes down. Do you have any thoughts on this?

Jacobsen: It makes sense that approval ratings would decline as the country becomes more polarized. We’re in a time where fewer people are willing to give the benefit of the doubt to a president from the opposing party. The rise of media echo chambers and the constant stream of information also make it easier for people to entrench themselves in their views, which means fewer opportunities for a president to win over the other side.

Allen: That’s true. We’re increasingly seeing a political climate where people feel they’re choosing the lesser of two evils. It’s not that they strongly support one side but that they feel the other side is worse. And regarding Donald Trump, MAGA is almost an exception in recent political history. If you look at Mitt Romney, John McCain, or George W. Bush, there wasn’t the same personal loyalty to the candidate. However, with Trump, a large number of his supporters turned out to vote specifically for him. You didn’t see that kind of enthusiasm for Joe Biden, and you likely won’t see it for Kamala Harris.

Rosner: Barack Obama might be an exception on the Democratic side, however. His following wasn’t so much a cult of personality but more about empowerment and inspiration. But overall, the polarization of U.S. politics is fascinating, especially compared to countries with five or more political parties. In those places, voters can more easily shift from one party to another. If they don’t support one party in a particular election, they ideologically move to the next one.

Allen: But in the U.S., moving from Democrat to Republican or Republican to Democrat is a huge shift. It’s a big ask to go from voting for Donald Trump to voting for Kamala Harris or vice versa. That’s a major ideological jump. So, the data we get regarding popularity in the U.S. can be skewed. Take Mitch McConnell, for example. He regularly has around 30% approval in his home state of Kentucky. However, he still won reelection because, to Kentucky voters, he’s the lesser of two evils. Whoever the Democrats run is always portrayed as far-left, out of touch with Kentucky values, and so on.

Rosner: That’s a pattern we’re seeing more and more—this hyper-polarized environment. Historically, it is hard to look at approval ratings because this extreme polarization has only intensified over the last 10 to 20 years. Having a charismatic candidate greatly helps, but it has been a while since we’ve had one. The last truly charismatic presidential candidate was Obama in 2012. In 2016, both candidates—Trump and Clinton—had high negatives—the same thing happened in 2020. Now, however, Harris has some charisma. She has amazing hair, historically a big deal in elections. JFK, great hair. Clinton has pretty good hair. Reagan has amazing hair.

Allen: There’s something to appearance in politics. It’s not a deciding factor, but it plays a role. A psychologist could speak more to that than I can, but there’s something about how a candidate looks and sounds. Someone who looks the part and is eloquent can have more appeal than someone who might be smart and have good policies but doesn’t come across as well visually or rhetorically. Rosner: There’s something to that. Presidents are like America’s flight attendants. Remember how exciting flight attendants were in the 1960s? They wore mini skirts and were the subject of many, many fantasies. Over the years, they’ve been replaced with the idea of flight attendants who don’t have to be sexy. But presidents are, to some extent, America’s sexy cheerleaders, and it’s good to want one who’s “cute.”

there’s an element of that in how we perceive political figures.

Allen: But I want to get back to something I mentioned earlier. I was flipping through my book, and a point I repeatedly make is crucial on social media and in the book. Regurgitating a fact is not the same as understanding it. I’ll elaborate. Analysts and experts often regurgitate certain facts like, “Polls are snapshots.” That’s correct, but they must truly understand what that means when analyzing the data.

Rosner: They say one thing and then contradict themselves in the analysis.

Allen: They’ll say, “Polls are snapshots,” but then they analyze them as predictions. There’s a disconnect. Saying you understand something and demonstrating it are two different things. This is why I was so excited when the publisher asked me to write a book on statistical literacy. Instead of writing for experts in a bubble—which they need to get out of—I also had the chance to explain these concepts more broadly.

One key concept I talk about is the idea of a simultaneous census. What does a poll measure? That seems like a dreadfully simple question. But if you ask experts, you’ll get various answers, and many will repeat a textbook definition, calling it a “snapshot.” Then, when you ask them to explain what the poll means, they often need to be more knowledgeable. Their words prove they don’t need to learn what the data signifies. They’ll say, “The polls predicted…” No. Polls are not predictions.

Rosner: So, what do polls measure, in your view?

Allen: Polls are an estimate of a simultaneous census—a snapshot of a candidate’s base of support at that moment in time, not a prediction of the future. That’s why the margin of error plays such a huge role. Take a candidate polling at 49%. Before we even discuss undecided or people potentially changing their minds, that 49% could be 50% or 51%. Or it could be 48% or 47%.

Mathematically speaking, 49% is just as likely to be 50 or 51 as it is to be 48 or 47. It’s more likely to be close to 49, so candidates polling at 49% do well. Now, compare that to a candidate polling at 44%. That 44% could be 45% or 46%, but it could also be 43% or 42%. Even at 46%—the high end of their base of support—they’re still far from 50%, which means they can easily be overtaken.

Rosner: So, it’s not just about being ahead, but about how close you are to 50%.

Allen: The closer you reach 50%, the better your chances. That’s why analyzing polling numbers properly is so important. Candidates polling at 44% are in a much riskier position because, even at their best, they’re still far from the finish line.

Allen: When I talk about the simultaneous census concept, the question it answers is: What portion of the population currently supports this candidate? It’s about understanding what a poll is measuring. In Chapter 8, I explain this with a real experiment. Suppose you had asked everyone in the population the same question simultaneously. In that case, the result would fall within the margin of error.

Rosner: You also talk about ideal polls.

Allen: But let’s talk about bad snapshots—like putting a filter on your phone to look super hot.

Rosner: Right, like Rasmussen.

Allen: Yes. Rasmussen got kicked out of the 538 aggregate for being too biased.

Rosner: So, what about those “bad pictures” of the population?

Allen: The reason Rasmussen was kicked out of the 538 aggregate wasn’t necessarily because they were too biased—it was because they didn’t share their methodology. When 538 asked, “You’ve got these numbers, but where did you get them from?” and Rasmussen essentially said, “Don’t worry about it,” that’s a red flag. It doesn’t matter if the data is legitimate—if someone says, “I’ve got these numbers,” then refuses to explain how they got them, that’s problematic.

It’s simple: your data should only be included if you’re forthright about how you conducted your polling. This is true in any field of science. It automatically loses credibility if you’re clear about your methods and your data can’t be replicated. Nate Silver has a slightly different opinion. He acknowledges that there might be a good reason not to include Rasmussen because of their methodology. Still, he argues that Rasmussen’s overall accuracy wasn’t bad, so it’s debatable.

Rosner: So, I could just put out a “Carl Allen Poll,” saying Harris is at 48 and Trump at 46, and when someone asks, “Where did you get those numbers?” I could say, “Don’t worry about it,” that would fly.

Allen: Your data shouldn’t be considered if you’re not doing real research. Accuracy alone isn’t enough—transparency is key. Without it, the data is useless.

Rosner: What about methodologies that bug you? When I look up how some polling companies operate, I see things that bother me. For example, some companies use a paid panel—they recruit 5,000 people, try to make them demographically balanced, and then ask a random sample of 1,000 from that panel each week what they think. They pay them a little, but what if the pool is contaminated? What if someone is peeing into the pool?

Allen: Yes, that’s a concern.

Rosner: And then there are companies still using landlines! I’m old—I still have a landline—but that’s outdated. What do you think of those methodologies?

Allen: I find methodologies suspect, but there’s a big “but” here. It’s important. The issue isn’t necessarily the method itself—it’s how you use it. For example, using a paid panel can introduce bias. However, you can still get valuable information if the data is weighted correctly and the methodology is transparent. It’s the same with landlines. It seems outdated, but combined with other methods, it can still contribute to a representative sample. The key is transparency and understanding the limitations of each method.

Allen: The purpose of a transparent methodology is to ensure that it is conducted with scientific goals in mind. The goal of transparent methodology is not to confine everyone to a strict framework and dictate that everything must be done in a specific way. Because it is so imprecise, polling data is a science—but an inexact science. Suppose someone develops a technique to achieve a better random sample. In that case, we should not reject it simply because it does not align with established guidelines.

I strongly advocate for diversity and innovation in methodology, provided there is transparency about how it is being conducted. Whether it’s landline polls, cell phone polls, online panels, or mixed methods, I support them all. As an analyst who examines this data, I want to determine which methodology is effective and which is not and how a flawed methodology could be improved.

The book discusses a significant point about Literary Digest, which became infamous for conducting political polls before elections. Their methodology involved sending out mail-in surveys to their subscribers, which produced a vast sample but not a random one. Their subscribers were typically more affluent and urban, which skewed the results. Despite this, for several elections in the 1920s and early 1930s, their unscientific polls produced results so close to the actual outcomes that even scientists concluded the results were reliable.

However, in 1936, Literary Digest “prediction” as it was reported, said  that Republican candidate Alf Landon would defeat Franklin D. Roosevelt with 57% of the vote. When the election results came in, Roosevelt won in a landslide, receiving 62% of the vote. This massive polling error exposed the flaws in their methodology—such as the failure to account for the demographic biases of their mailing list. In hindsight, and only in hindsight, did it become clear that their methods were unsound, but this significant failure revealed those flaws. The perception of being “accurate” by an unscientific measure gave them credibility they didn’t deserve. This is the exact mindset people still have today. Note how casually the experts that demean the Literary Digest judge a poll’s accuracy by how well it predicted past elections. Ask them what rating they’d have given to the Literary Digest prior to 1936. They’ll block you for it. A similar issue occurred in 1948 with the famously incorrect “Dewey Defeats Truman” headline, where polling missteps, and misinterpretation,also contributed to the erroneous forecast.

Allen: In Chapter 5, I emphasize that fluctuation in poll results is normal. Even the best pollsters sometimes produce slightly inaccurate results—that’s how it works. We cannot view polls as instruments that are supposed to be perfect. More independent pollsters—independent being the keyword—who do not skew their data would significantly advance the field. This will only be possible if better methodologies, like the ones I propose in the book for analyzing poll accuracy, are adopted.

Rosner: So, you should take the opportunity to plug your book hard here.

Allen: Sure. The Polls Weren’t Wrong will change how polling data is analyzed and understood in the U.S. and worldwide. I make this claim because the book’s scientific approach is one that will win out over the current methods.All the analyses and methods I use are grounded in science. The methods for analyzing pollscurrently  in the U.S. and globally are not scientifically sound. Polling will improve with a greater understanding of history and the adoption of better scientific methods. Whether this shift happens in two or twenty years isn’t for me to decide, but the world would undoubtedly benefit from it. People would have a clearer understanding of what poll data means.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Wonderful Mkhutche on Updates in Malawian Humanism, Late 2024

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/10/29

Wonderful Mkhutche is Humanists Malawi’s Executive Director.

Scott Douglas Jacobsen: We are back with Wonderful Mkhutche today. I want to discuss some updated issues in Malawi, whether related to witchcraft, the parliament, the educational system, or particular people or groups being persecuted for various reasons, some of which we know. What are some of the newer developments that have taken place in 2024, since the summer, regarding humanist equality and non-religious rights in Malawi?

Wonderful Mkhutche: In general, the situation remains the same. We still have witchcraft cases and the violence that follows. Recently, a new development that surprised some, though not many, was an academic study investigating witchcraft and politics. It concluded that even high-ranking politicians believe that witchcraft is necessary for success in politics. This research also delved into other cross-cutting issues, such as how a leader can be held accountable if they believe their position is due to witchcraft rather than the people’s votes.

Regarding education, the situation remains largely unchanged. Religion heavily influences our educational system, with students taught about the Bible from early primary school. I have written extensively, arguing that we should follow a different path. We need to separate education from religion, but people have yet to be ready to accept this.

While things are mostly the same, there are minor changes here and there. 

Jacobsen: What are the issues that may have regressed in terms of activism?

Mkhutche: When I looked at the research I mentioned earlier, I felt we needed to progress. We are not moving forward because these are high-ranking individuals in important decision-making positions in the government, yet they hold these beliefs. I also considered the ongoing witchcraft debate, which may soon be taken to parliament. The Malawi Law Commission has recommended changing the law to recognize the existence of witchcraft. If this debate reaches parliament, I fear the law will change, which would take us several steps backward. Currently, the law does not recognize witchcraft, but if it does, we will be forced to argue against it.

That said, there are some positive developments. People’s attitudes are changing. For instance, whenever an issue arises concerning witchcraft or when a government official refers to prayer as the solution to the country’s problems, people tag me on social media. This indicates they want to hear the humanist perspective, different from the case seven or eight years ago. Back then, there was only one narrative about witchcraft and religious issues. Still, now, people seem more open to other perspectives.

Even the media, such as radio stations, are now engaging me whenever there are discussions about witchcraft or issues concerning religion and politics. This is a positive development.

Jacobsen: Looking at where we are now, are there any particular new cases around witchcraft allegations in Malawi that should be noted?

Mkhutche: There are not any particular cases, as the cases are the usual ones where a family accuses an older adult of witchcraft or situations where people in workplaces accuse each other of witchcraft. So, no specific cases come to mind. However, I can check our database and suggest one or two cases for you if necessary.

Jacobsen: Regarding the church’s role in Malawi, a Vatican visit about a month ago focused on the upcoming elections and the ongoing food crisis. For those who don’t know the context or haven’t had direct experience, how does having a food crisis, a highly religious society, and the Vatican’s political influence make humanist activism more difficult? You’re dealing with international institutions like the Catholic Church and the dominant political system while people are desperately searching for answers because there may not be enough food next week.

Mkhutche: Yes, exactly. The urgency of survival here is a major factor. Most people are focused on basic needs—finding food for tomorrow, getting dressed, and having shelter. When people are in survival mode, it is hard to start questioning or reflecting on religious matters. They are content with the religious beliefs they inherited from their families because they don’t have the time or energy to debate these things.

So, in this context, it is challenging to promote humanism. Christianity is the dominant religion in Malawi, not only in the religious sphere but also in Malawians’ social and political life. When you talk about issues like witchcraft, I have encountered many people who use the Bible as evidence that witchcraft exists. This makes it difficult to challenge the Bible’s dominance in Malawian society.

Even though they may not have much evidence, the Bible is infallible for many. If they were to deny the existence of witchcraft, despite the lack of evidence, they would feel like they are going against the Bible. 

Jacobsen: However, there has been a positive development from the church’s side. We have a Catholic Bishop Martin Mtumbuka, who openly states that he does not believe in the existence of witchcraft. He argues that witchcraft is the result of poverty and ignorance.

Mkhutche: Bishop Mtumbuka is quite vocal about this point. Two weeks ago, I even wrote an article in the newspaper recognizing the important role he is playing because, in a way, he is challenging the Christian belief in witchcraft. I described him as a courageous man willing to spark this debate. If we have more individuals like him in the coming years, other religious leaders may take a similar stance. This would help us greatly, as religious people are unlikely to listen to us humanists directly. They can listen to their religious leaders if they also take that stand. 

Jacobsen: There are grassroots campaigns plus help from international groups such as UNICEF. So, I am aware of the Vaccinate My Village campaign that happened in Malawi. Community leaders, health workers, and others could collaborate to build community sensibility around vaccinating against COVID infections. So, they can naturally resist taking the vaccines when they may not have as many intensive care units if the situation worsens. But, even in wealthy countries like the United States, they have anti-vaxxers. So, it doesn’t necessarily concern the country’s wealth. It has to do with your sensibility about how you understand the world. 

Mkhutche: Yes. 

Jacobsen: So, how is the humanist community doing there now for humanist Malawi? 

Mkhutche: When it comes to vaccine issues, they are not directly connected to witchcraft because, in the Malawian understanding, we have two kinds of things. We’re not talking about these mysteries. We have witchcraft, which is connected to things happening in the tradition and the local context. Then we have Satanism, things that happen, maybe from the urban or foreign setup. So when it comes to issues of the vaccine, people are more aligned towards thinking that the vaccine is connected to certain and not witchcraft, per se. However, a small section of the population comes up with that additive. We also have another section that may bring about conspiracy theories. But in general, people are receptive whenever there is a certain vaccine. So, when we look at this context and how we are working as a humanist, we are working against a society that behaves differently from how we view our world as a humanist. So you have a society that believes that everything, any detail, happens in our lives because of God. So whenever there is a drought, there is no food, they say that it’s God, or even sometimes they will say Satan. 

Jacobsen: And what’s the current size of Humanists Malawi now? 

Mkhutche: In terms of membership, we have around 120 members. This measurement is based on our WhatsApp group. I started an initiative to register everyone as members a year ago formally. Still, only about five people have registered so far. Some people need to see the benefits or positivity of registering.

In contrast, others are hesitant because they do not want to be openly identified as humanists or atheists for various reasons. But for now, we use the WhatsApp group as the standard for our membership count. Of course, some people come and go, but we generally use that as our basis.

Jacobsen: When talking to your members, what are the most consistent compliments about the community once they understand what you’re all about? And what are the most common complaints about the broader culture in Malawi?

Mkhutche: In a sense, the Humanist Malawi community becomes a sanctuary for people. Once they understand what we stand for, they often compliment the openness and the fact that we provide a space where people can freely express themselves without fear of judgment. However, they also often express frustration about the dominant religious and cultural mindset in Malawi, which can be isolating for those who question or reject traditional beliefs.

Jacobsen: Regarding positive feedback from your members, what are they most happy about?

Mkhutche: They are happy that we have made a breakthrough on certain platforms, especially in the media, where we were previously absent. As I mentioned, we are constantly discussing humanism from different perspectives, and they are glad to see that it is now part of the public discourse. Some members are also positive that I am publicly advancing this narrative.

Others express that they felt religion had confined them, and now that they have joined the humanist movement, they feel free in their minds. They appreciate understanding the world in its complexity rather than through the limiting lens of religion. These are some of the positive responses we get.

Regarding negative feedback, members often feel that the humanist community in Malawi could be more well-organized. As I mentioned earlier, we have gotten people to register to get to know each other, follow up, and be there for each other when needed. But people did not come forward. It is easier to be organized when members are willing to show up. It would be beneficial to be more organized, especially in cases of illness, funerals, or other events where humanism should also be represented.

Jacobsen: Have you considered hosting an annual conference, symposium, or pub night? I don’t know what the equivalent would be in Malawian culture. Still, some seasonal or monthly gatherings for members would be good.

Mkhutche: We have considered that, but I was skeptical about whether the idea would work, given the members’ commitments. However, we are developing our first magazine to gather stories from our members. Members themselves will contribute these stories. We are also working on a book where members will provide articles.

This is a way to organize ourselves on a different platform since we face challenges meeting in person. We plan to organize a conference to discuss various humanist themes. We’ve had a similar initiative. Last year, we held a debate at the University of Malawi. However, the attendees were students who were not members of Humanists Malawi. This showed us that we can organize events where humanism is discussed, and we hope to extend this to our members.

The challenge with hosting larger events, like a conference, is that they can be expensive. We would need to invite people from across the country, covering transportation, accommodation, and food—which may not be easy in our context. But it’s something I always think about.

Jacobsen: Are you noticing any demographic commonalities within your roughly 120 members, or are you getting people from various backgrounds across Malawi? Do you notice any common trends in your members’ demographics?

Mkhutche: Yes. Most members of Humanists Malawi come from a religious background because that is the default position for nearly every Malawian. Everyone is raised within a religious context. Regarding gender, I would say 99 percent of our members are men. It’s not that we discourage women from joining. Still, in our context, it is rare for women to have the courage to debate against societal norms and religious identity.

At one point, we had around five women in our WhatsApp group, but almost all left. This is largely because of our context—women are generally not as forthcoming when it comes to questioning religion. So, in terms of demographics, we all share a religious background, but the group is predominantly male. The majority of our members are also young people.

The youth are at the forefront of questioning religious issues, unlike the older generation, which is still deeply involved in the church. Young people are exposed to new ideas through information, knowledge, and social media, so they are more willing to engage with humanism.

Jacobsen: Last year, there was a proposal to recognize the existence of witchcraft in legislation. What has happened with that?

Mkhutche: That proposal is now at the cabinet level. When it reaches the cabinet level, they are preparing to discuss it. After the Minister of Justice scrutinizes it from all angles, the government will present its perspective and then take it to parliament for debate and possible approval. However, it has been stuck at the cabinet level for some time, likely because it’s controversial.

But one of these days, we will see it in parliament. Once it gets there, it will likely pass, given the nature of our politicians and a recent study that found many Malawian politicians believe in witchcraft. They believe it sustains their political careers. We must also acknowledge that these politicians come from backgrounds where witchcraft was ingrained in their beliefs. When it reaches parliament, it will likely pass, which could set us back by ten years. We would have to start all over again to change that law.

It’s also important to note that some of our allies who combat common issues have deep philosophical differences, which can complicate things.

Jacobsen: On Bishop Martin Mtumbuka of the Catholic Church in Karonga Diocese, he has taken a stand against witchcraft-based violence. What can you say regarding mutual support in combating this particular issue?

Mkhutche: Yes, Bishop Mtumbuka is one of our major allies. Of course, other prominent individuals occasionally write on their social media platforms that they don’t believe in witchcraft. As for Bishop Mtumbuka, I plan to meet him. A few days ago, I was able to get his contact information. So, if he comes to the south or central regions, I will meet him and discuss how we can collaborate.

If we take a picture together and share it publicly, it will show that we are united in saying that witchcraft does not exist. That kind of collaboration is what I am looking for. I learned this approach from Dr. Leo. He said that even if you work with church leaders, as long as you share the same goal, you should not hesitate to collaborate because we all work toward the same goal—human welfare.

Jacobsen: I’m just double-checking the news. I haven’t seen anything new, except that Father Claude Boucher, from the Catholic Church in Bula Mission, Dowa, recently passed away.

Mkhutche: Yes, Father Boucher was truly one of a kind. He tried to find common ground between religion, especially Christianity or Catholicism, and local culture. In doing so, he was initiated into the Gule Wamkulu secret cult among the Chewa people. At one point, he even attempted to explore witchcraft. He clearly stated that if anyone could introduce him to witchcraft, they should do so because he wanted to understand Malawian culture deeply. Unfortunately, no one was willing to take him down that path.

So, while he did not explicitly say that witchcraft does not exist, he pointed out that there was no one available to teach him about it. I remember writing about his death, and I emphasized that if someone like him wanted to explore witchcraft. Still, no one was available to guide him; perhaps we could conclude that witchcraft is not real. After all, someone should have been willing to teach him if it were genuine.

Jacobsen: Was he Canadian?

Mkhutche: Yes, originally from Canada.

Jacobsen: Do you know which part of Canada he was from? 

Mkhutche: I need to find out which part of Canada. He was probably from the French-speaking part, so Quebec or Ottawa.

Jacobsen: That’s funny. I didn’t know that! You learn something new every day.

Mkhutche: Exactly.

Jacobsen: All right, let’s call it a day.

Mkhutche: Yes, wonderful. Thank you very much for your time today. I appreciate it.

Jacobsen: Thank you. Let’s keep talking next time.

Mkhutche: Absolutely. Take care.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Movember, EMS, Firefighters, Resilience With Frank Leeb

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/10/28

The Enhanced Stress First Aid program, funded by Movember, provides tailored mental health support for firefighters and EMS, improving accessibility through online training and flexibility. Frank Leeb is the Managing Director for the First Responder Center for Excellence and a Retired FDNY Chief Officer.

Scott Douglas Jacobsen: Today, we are here with Frank Leeb, who will discuss advancements in mental health support for firefighter and EMS organizations. The First Responder Center for Excellence has developed an enhanced Stress First Aid (SFA) program. This new program is designed to help firefighters and EMS personnel manage stress in their high-pressure roles.

How does building mental well-being and resilience benefit professionals? This is a softball question.

Frank Leeb: Yes, it is. Building mental resilience is crucial. It helps prepare responders for the challenges and situations they may face as firefighters, EMTs, or paramedics.

By introducing resilience-building mechanisms early, our first responders are better equipped to manage the stress of their jobs. They can recover more quickly if they experience increased stress due to their work. In the fields of homeland security, fire, and EMS, we often refer to the concept of being “left or right of the boom”—meaning before or after an incident occurs. Our focus is on preparing responders before an incident, in the “left of the boom” stage, to build their mental resilience. This is the primary goal of the program.

Jacobsen: Many classes are now offered online, which is especially helpful for those juggling responsibilities like family or caregiving. This format allows more people to access and attend these courses, making it easier for them to gain valuable information. How extensive are the online services for this education?

Leeb: The class we offer takes about 40 minutes to complete one module. It’s free for firefighters or EMS personnel who want to take it. Initially, the program was delivered in person as part of a three-year project with Movember. However, due to COVID-19, we transitioned to an online format.

The long-term benefit of offering this online is substantial. In-person classes could only reach a limited number of people. Still, online courses allow us to “force multiply” the message, reaching many more responders, especially in remote areas where gathering enough people for in-person training can be challenging. Smaller or rural departments often need more funding for in-person training, so this online option enables them to train all their members without the need to travel to a single location. They can complete the course from the comfort of their homes or firehouses.

This model, which we implemented during our work with Movember, has proven successful. The First Responder Center for Excellence plans to create more modules in this format.

Jacobsen: How was stress managed for firefighters and EMS personnel in the past, and how is it viewed now? How is this newer understanding integrated into the education?

Leeb: That’s a great question. Often, we have peer support groups and people who come in after a firefighter is struggling. But again, let’s switch to preloading the mechanisms to deal with it. Let’s teach different strategies, such as breathing exercises or mindfulness, and equip responders with the tools to recover quickly. In addition, bringing those trainings online, as I mentioned, has broadened the audience we can reach.

Jacobsen: When I was in basic training for the Canadian military this year for 7 of the 8 weeks/8 of the 9 weeks, they introduced tactical breathing. So, they practice something similar to pranayama. It’s essentially the same when it comes to calming the nervous system and reducing anxiety. This kind of direct physiological practice is very helpful in stressful situations.

Leeb: Well, those techniques would have been useful for you in Ukraine, right? It’s all about calming and getting your body into the right state.

Jacobsen: That’s right. 

Leeb: It’s about understanding the sympathetic and parasympathetic systems and how we can influence them. That’s what these classes aim to do—they provide the tools first responders need to survive, thrive, and continue. We know that first responders encounter situations that many people will never see. They do things and go places that most people won’t experience on a normal day. We want our first responders to be resilient and ready for the next call. 

Jacobsen: Their work conditions are often unpredictable. For example, when I was in Ukraine, a couple of instances caused genuine fear due to the circumstances. However, I won’t go into detail. That’s a reality for first responders. In extreme work environments, whether domestic or international, they witness emergencies, tragedies, and death firsthand. It doesn’t have to be like a high-speed car chase in a movie with Harrison Ford or Mel Gibson. Simply witnessing traumatic situations in others is physiologically triggering.

Leeb: Exactly. You’re right. It could be as simple as responding to a medical run and encountering a case of child abuse or a young child who didn’t survive. You might also be performing CPR on someone or attending to a horrific car accident. It doesn’t have to be a major disaster like 9/11, where I was a responder in the afternoon in lower Manhattan. We know there are significant mental health impacts from those situations. And just a month later, in October of the same year, a plane crashed in Queens, and I responded to that as well. Programs for mental health back then were either lacking or inadequate.

In many cases, the necessary mental health support systems were not in place to prepare you for the psychological impact of those experiences. When I was with the FDNY, where I recently retired, this led to a drastic shift in how we handle peer counselling and our counselling unit. There has been significant evolution in this area. Similarly, at the First Responder Center for Excellence, transitioning from in-person to online training while ensuring we preload these mental health mechanisms into first responders represents a dramatic shift in preparing for these inevitable events. Firefighters will face these challenges, and it doesn’t matter whether you work in a busy city like New York or Toronto or in a suburb anywhere—emergencies happen everywhere.

Online training is important because we can reach responders everywhere, which is crucial. 

Jacobsen: Not every responder will get the same attention or recognition that 9/11 first responders received, like when Jon Stewart advocated for their health issues. His focus was primarily on cancer and other related conditions. But when it comes to mental health, it’s rare to see long-term, intensive advocacy from someone that prominent. How do you balance short-term initiatives, like month-long awareness campaigns like Movember, with the long-term commitment required for mental health support?

Leeb: For us, working with Movember was part of a three-year project. So, regardless of the month, our class was available year-round because emergencies happen all year, and preparing for mental wellness is a constant task. Movember was the perfect partner for us because of their recognition and because when people see the Movember logo, particularly men—and firefighters are predominantly men—they pay attention. While we’re working to shift the demographics a bit, Movember’s appeal and global reach were crucial in helping us get our message out to the right people.

Let’s face it: who still shaves their mustache in November? Some firefighters keep their mustaches in November without knowing the backstory behind Movember or why it started. When we can leverage organizations like Movember for good, it’s a win for men everywhere, especially for firefighters. That’s why the program was successful.

When we shifted to the online class, we immediately saw positive results. Based on feedback, we adjusted the content slightly in years two and three and ended up with an astonishing completion rate of 76%. If you have a program where nearly 80% of participants complete it, that’s a significant achievement.

Jacobsen: That’s a great final note. What do you think?

Leeb: I agree, that’s good. Thank you for your work, too—whether it’s about this or your reporting from Ukraine, it’s important for people to hear those stories.

Jacobsen: Thanks. I’m just a holler-back girl!

Leeb: [Laughing] All right. Take care of yourself.

Jacobsen: You too. Take care. Bye.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Matthew Lesko on Grants for Debt

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/10/28

 Matthew Lesko, born May 11, 1943, is an American author and infomercial personality known for his “Free Money” books and TV appearances. He gained fame for his colorful suits adorned with question marks and claims to help people access government funds. Despite criticism, Lesko has published over twenty books on federal grants and public assistance. He resides in Maryland with his third wife, Wendy Schaetzel Lesko, and their two children.

Scott Douglas Jacobsen: Today, we’re here with Matthew Lesko to discuss grants, debt, and other intriguing topics that, when tax time comes around, everyone can’t help but feel anxious about. You’ve had a 40+ year career educating the public about these matters. My first question is: why did this interest you, and how did you make a living?

Matthew Lesko: Honestly, I don’t know. I’m 81 years old now. When I started, I was in the military for three years, two months, and nine days during the Vietnam War. Afterward, I went to graduate school. I wasn’t much of an intellectual, but several universities took my GI Bill money, even though I couldn’t get into grad school before the war.

After that, I earned an MBA and started several businesses. My first MBA was in computers, and I launched a computer software company in the 1970s, but it failed. Another business I started also failed. I kept failing at everything.

Then, I became a consultant. When you’re failing, you often end up as a consultant. I lived in Washington, D.C., and started working for Fortune 500 companies, helping them navigate the federal government to get what they needed. I didn’t know much about Washington myself, however. I grew up in a small town called Wilkes-Barre, Pennsylvania—like Henderson Hot Springs or a town like that. I didn’t know anything about government, but I was hungry, and these companies were paying me to find information. So, I went to various government agencies and was shocked by the available resources.

Coming from a small coal-mining town, I had always thought the government was just the IRS, the DMV, and the post office—that was it. But what shocked me was that people could secure millions of dollars and become billionaires through government programs. I thought, “Holy shit, why doesn’t everyone do this?” Especially the people back in Wilkes-Barre!

That was my first business, and it grew. I started with just myself, a phone, and a desk, which eventually became successful. But after a while, I got tired of helping rich people—they were no fun. All they cared about was making more money. I wanted to enjoy life and have fun, and I found that giving talks and seeing people smile and laugh brought me joy.

I used to give speeches at companies like Procter & Gamble, but no one ever laughed during those talks. It would take me weeks to realize I had done a good job because everyone was too afraid to show emotion in front of their colleagues. That environment wasn’t for me.

Then, one day, an agent found me. There was an article about me in Parade magazine, a big Sunday supplement in the U.S. that reaches millions of readers. The article was about how I helped businesses find government information. After publishing it, an agent approached me and said, “Why don’t you write a book?”

I laughed because I had flunked English three times in college. Writing a book felt like going to Mars. But, well, here we are!

Jacobsen: You tried that with your book, and it became a New York Times bestseller. How did that come about?

Lesko: Yes, I did! The book became a New York Times bestseller, and I copied everything from government publications. I didn’t write a word. Remember, I flunked English.

I found a book at the Government Printing Office called The Catalog of Federal Domestic Assistance and literally cut and pasted from it. You could do that with government publications. Nothing in the government is copyrighted because “We, The People,” own everything. See? So, you’re not protecting anything because everyone is the owner. So, I took that catalogue, which had around 2,000 programs, and made a book out of it.

After a couple of failed businesses, I had already learned that having customers is the key to staying in business. If you can’t get customers, you don’t have a business. Everybody worries about all this other stuff, but that’s irrelevant. After wasting a lot of money on advertising, I realized that free advertising—getting people to write about you—is the best way. I couldn’t afford to buy an article in Parade magazine, but getting someone to write it costs me nothing. It’s all about hard work and understanding the process.

When my consumer book came out, I thought, “How do I market this?” Local talk shows were the way to go at that time—every city had them. Not just talk radio but local news shows, too. I made a career selling millions of books by going from city to city, doing ten shows in one city, getting on a plane, and doing ten more shows in the next. That’s how I built my success.

But then people stopped buying reference books because of the Internet. Remember that? It put me out of business for reference books since everyone thought they could get everything for free online. It took me years to figure out how to pivot because the information is still important. I just had to figure out how to present it in a way that people would find valuable.

What I do now is more successful than anything I’ve done before. I had infomercials that were famous here in the U.S., and I sold many books. But now, it’s about community. I have something called LeskoHelp, which is people helping people. I’m just the “trained seal” who gets people in, but the real magic happens when others who’ve figured out the system help people get the necessary resources. This has been more profitable than anything I’ve done before.

My other businesses were bigger but less profitable than this one. I love it because I see how much it helps people. People who didn’t know how to spell “USA” now get grants to pay their rent or utilities. They had no idea this help existed.

What bothers me is that rich people know all about this stuff and use it constantly. The people who need it don’t know it exists. In America, half the population can’t afford an unexpected $500 bill. They don’t have the money. There’s so much need in this country now. The rich keep getting richer, and the poor keep falling further behind.

The number of impoverished people is increasing, and these government programs are more important than ever. The government now gives out an average of $17,000 per person every year through these programs. But there are thousands and thousands of different programs, and people have yet to learn about them. People will call a government office, and even the people working there don’t know what programs they have available.

The key is finding the right office and transferring that information to people who need it. I don’t think I’m the best person to teach someone just starting because I have 50 years of experience. That can be intimidating for someone new to this. It’s hard to understand where they’re coming from.

But the most valuable part of what I do is through the community of members who’ve learned from me. They can teach each other. The best part is that I only charge $20 monthly for access. I could easily charge $2,000 or $3,000, and people would pay for it. In the U.S., information is worth what people are willing to pay. But I didn’t want to do that. Everyone told me I should charge at least $500 a month when I started. Instead, I wanted to be the $20 guy.

For $20 a month, you can get as much information as possible. There’s no upsell, no hidden fees. I don’t care. I’ll even teach you for free, and I do that often. I want people to know that they don’t need me. Some people in your neighbourhood—wherever you are in the U.S.—get paid by the government to do what I do, and they do it for free. But nobody knows about them. People on the street don’t know that.

Lesko: What was the question again?

Jacobsen: How did you originally get started with this 49 years ago? You’ve given a lot of context, but I also want to dive into how major media coverage—like on Oprah or Larry King—helped expand your reach to the millions of people who watch those shows. How did that exposure help?

Lesko: Oh. It helped me reach more people than I ever imagined. That’s why I was a regular on Late Night with David Letterman. I must have appeared on his show seven times or so. They’d call me whenever someone cancelled. I learned early on that the media doesn’t care what you say. I used to think, “They’re going to open my book, go to page 37, and ask me about this specific fact.” But nobody does that. Nobody reads it. It’s all entertainment.

I was the go-to guest when someone cancelled. I remember once when Letterman’s team called me in Chicago in the middle of the day. They said, “Did someone cancel? We need you here for the 5 o’clock show.” And just like that, I’d fly to New York.

What a thrill it was! I always wondered, “Who am I subbing for?” Larry King used to do this, too, when he had an hour-long show. He’d have one guest for the first half-hour and another for the second half-hour. He’d say, “Lesko, come on down and wait. We may or may not use you as the second guest.”

I’d sit there while some big star was on during the first half-hour. If the star couldn’t stay for another half-hour, they’d say, “Let’s go with Lesko.” If the star said yes, I’d be bumped, but they’d owe me one, and I’d get invited back again. That’s how I became a reliable, professional guest. But, of course, there was always a limit to that.

Then I started thinking about how to market myself. I realized that I was doing so well as a guest, so I needed to figure out how to translate that success into paid ads without actually paying for the ads. I never paid for anything. I discovered that if I provided an ad and said, “Hey, if nobody buys this time slot, use my ad, and I’ll give you half the money,” I could make a fortune. I did this on CNN and made so much money but didn’t pay for the time. My theory was simple.

Back when I was selling books in New York, it was frustrating that bookstores got half the money. I got, like, 10%. Practically nothing! My market wasn’t people hanging around bookstores, but when I was a guest on shows like Larry King, viewers had to go to a bookstore to get my book. I was driving traffic to bookstores, but my audience wasn’t necessarily book browsers.

When I decided to publish my books, I wondered how I would do it. Should I publish 100,000 books and send them to bookstores? I didn’t have that kind of money. So, I figured out a different approach. Larry King was one of the first places I tested it. I used an 800 number. People would call, give their credit card information, and I’d get the money before they even got the book. It was great!

I didn’t need money upfront to make it work, and I was getting national coverage through the 800 number. My market wasn’t people hanging out in bookstores. My customers were people struggling in life, and they needed quick access to the information I had. This approach worked well. Then I did infomercials, which were huge. I love entertaining and trying to bring joy to people’s lives. That’s why I dress like this—every day is about bringing joy to my own life, too.

I dress like this all the time. When I walk down the street, people smile at me. They don’t know me or my work—maybe some do occasionally—but just seeing me makes them smile, and that’s why I do it. But when people look at you and smile, that’s a wonderful feeling. If I can make people smile for no reason, and they don’t even know me—that’s a gift. Even if they don’t buy anything, just having people around you always smiling—that’s a nice way to live. I don’t care that much about selling anymore.

Jacobsen: How can ordinary Americans take advantage of some of these grants, which average $17,000 annually?

Lesko: That’s the key! It would be nice if there were a single website for it all, but I have eight websites you can start with. These people do what I do, but they do it for free because the government pays them. Let’s go through some of them.

If you have bad credit, there are government programs not only to pay your living expenses—rent, utilities, mortgage, or car payments—but also to provide free counsellors. These counsellors will sit down with you, help you eliminate debt, and deal with your creditors—all free. You can find them at hud.gov/counseling. You can make an appointment right there.

I recommend making appointments with 2 or 3 of these counsellors because only some know everything, and you want to ensure you understand all your options. Otherwise, your alternative is to go on Google, type in “debt,” and get 250 million websites. The right program is in there, but you’ll never find it—it’s probably on page 7,240. You’ll never get to it because everything on Google is from someone trying to make money off you. Everything I’m telling people about comes from people who want to give you money. These programs don’t have advertising money, so you’ll never find them on Google. People get frustrated and end up paying someone when they don’t have to, which only gets them into deeper financial trouble.

The next thing is doing something with your life. Do you want to start a business? Be a freelancer? Have an invention? Start a nonprofit? The government provides free consultants in every city in the country—probably half a dozen to two or three dozen in each city. These consultants receive government grants to help you set things up. They don’t charge you. They help you find money, give you legal assistance—everything.

The government has a database where you can find these consultants. Go to sba.gov/local-assistance, enter your ZIP code, and find out where these people are. You call them up and make an appointment. Getting Help these days requires some reporting skills, like what you do as a reporter.

With Google, people think they no longer need to use the phone. But I’m sure when you’re working on an article, you have to get on the phone, talk to half a dozen people, and gather real information. Instead of relying on 500 websites and still knowing nothing, you talk to people. That’s what you must do now—at least for my work. It’s essential!

So that’s free help for you to get started on that business you’ve always wanted or that invention idea instead of going to Google and finding someone who will charge you $10,000 to do something worse. There’s also a ton of job training in the United States. It’s incredible.

Most of our population doesn’t have a degree, which used to be where all the money was. Now, it’s all about skills. You don’t need a degree as much anymore but need the right skills. The government is pouring a lot of money into training programs and will pay you while you train. You could make maybe $40,000 a year while you’re training, and after a couple of years, you could move into a career making $100,000 a year—without a degree. All of this can be done without a degree.

A good place to start for job training is careeronestop.org. You go there, call them, make an appointment, and talk to someone. That’s how you get things done. We tend to think we need to find an application to fill out, but no—you need to find someone who knows what they’re doing. It’s like when you’re writing an article. I’m sure you want to talk to a knowledgeable person who can tell you exactly what to look for, right? Instead of going down 500 alleys and finding nothing, you want to know the best ones to explore.

And it’s hard to do this through Google. Maybe A.I. can help. I’ve used it myself. It’s fancy and entertaining, but when it comes to finding this kind of information—the non-commercial stuff—it’s not always from the heart. Our economy is two-thirds capitalism, but the other third is the “giving economy.” This includes nonprofits and government offices—places that give back to you, not take money from you.

So, for example, you can use ChatGPT. Even the free version will work. You could ask, “Show me 50 nonprofit organizations and government offices that help me get money or resources to start a business in Pittsburgh, Pennsylvania. Give me the websites.” And you’ll get them. You won’t get 5 billion websites with people trying to sell you something—you’ll get useful information. I know this data so well that every time I use it, I can tell it’s the real stuff.

That excites me about A.I. But, like everything, once it gets too popular, someone will figure out how to make money off it, and then we’ll get all the nonsense again, like what happened with Google. Another wonderful site we have here in the U.S. is findhelp.org. You may have something similar in Canada. It’s a database of nonprofit organizations and government offices that give money and help for education, jobs, healthcare, legal services, and more. I put in my ZIP code and found 3,900 organizations in my area alone that help with all kinds of things.

I was helping someone with this and needed financial assistance. So, I put the term “financial assistance” and my ZIP code into findhelp.org. I have 250 nonprofit organizations in my ZIP code giving financial assistance. You can do the same thing—go to findhelp.org, put in your ZIP code, and you’ll see. It’s amazing. For example, if you need Help with rent, you’ll find 70 or so programs that help people with rent—not just one program.

That’s the problem. People hear about grants, try one place, and if it’s not for them, they give up and say, “There are no grants for me. Lesko must be an idiot!” But it doesn’t work that way. It’s like looking for a job—you have to knock on many doors, but you have to knock on the right doors. If you’re on Google, most of the doors you’re knocking on ask for money from you. You might only find one or two that want to give you money, and if they say no, you think it’s not for you.

That’s something I have to help people fight against. It’s the same with healthcare. I know that some developed countries don’t have free healthcare. You might think Canada’s doing just fine. I know, I know, that was my joke!

Jacobsen: Canada has exciting developments, like early national pharmacare and more. Canada is moving closer to a European-style extended model. There are also organizations working on key issues like reproductive rights and pharmacokinetics. They’re better equipped to discuss those topics. Still, your joke does highlight the difference between the U.S. and Canada, especially for middle- and lower-income people.

Lesko: For people in the U.S., having something like that is a dream. But here’s a website that can help: needyMeds.org. It’s a great resource to find low- and no-cost clinics, prescription drugs, and even grants to help with travel for medical care. They also provide resources for living expenses while you’re recovering. These aggregators are important to me because I don’t have to put all this information together—they do.

What’s interesting to me is what’s happening in Nevada. Medicaid is for low-income people who get good care while the income limit is there. Nevada is now including rental assistance as a health condition in Medicaid. If you don’t have a place to live, you’re more likely to get sick and end up in the emergency room, so they’re offering six months of rent as part of Medicaid coverage. That’s fascinating to me.

All of these things are a struggle, but thank God it gives me something to do until I die. It’s something bigger than myself to work on, which is the key in life—having something bigger than yourself. And that’s why narcissists have a frustrating life—they’re never working on something bigger than themselves. The only way to get out of that is to focus on something beyond yourself. I might have a bit of narcissism in me, too. I could easily get stuck in my head and never get out. Even at my age, though I don’t need to figure out how to feed myself anymore, I still ask, “How many people can I help?”

That’s why now, what I work on is love. I can’t run faster, get stronger, or get smarter—all that stuff is going downhill with age. But I can love harder. That’s something I can still improve on. That’s why I wear hearts now. I want to figure out how to love more deeply. Growing up in the fifties as a man, you couldn’t talk about love. If you said “love,” you had to marry the person! Especially to another man—you couldn’t say that. That’s only recently become more accepted. But now, I’m opening my heart, and even with LeskoHelp, I’m trying to love these people in a way that no one else can. The more you help others, the more your heart grows.

Lesko: Helping others is selfish because it feels so good. You’re not just doing something for them; you’re doing it for yourself. When your heart grows, you have a better life. Walking around with an open heart is the most interesting way to live.

Lesko: In the U.S., at least, not much in our society encourages an open heart. You’re supposed to be meaner, tougher, and better than everyone else. It’s too bad. When I started this journey of self-expression, I began by wearing these outfits. This is who I am inside, but I was never encouraged to show it. I lost much money at first because people didn’t want me on their T.V. shows. They’d say, “How can this guy dressed like a clown talk about finances?” But I knew this was me. And once I embraced that, more doors opened.

Lesko: The tough things in life are the real moments that shape you. Anyone can handle success—that’s easy. You get the money, go to the bank. There is no challenge there. But how do you handle failure? That’s the real test because it happens more often. I’ve written 100 books, but only 10 made money.

So, how do you deal with failure? That’s the common scenario—not “How do I invest $1,000,000?” That’s a nice problem to have, but it’s rare. That’s why my work with LeskoHelp is focused on sharing that understanding with others. We encourage the people I work with and the members to love and support one another.

This would’ve sounded ridiculous to me 20 or 30 years ago—maybe even a few years ago. But somehow, in my eighties, this idea of opening your heart has become important to me. Life doesn’t give you many chances for that, so you have to set it up yourself. I call it “throwing your party.” No one will throw a party for you—you must make it happen. It’s tough because everyone’s so protective. Even when you get advice from your loved ones, they often act as your biggest enemy. They want to protect you from failing, but failure is inevitable when you do something new. And that’s okay!

It has to be that way. Think about it: when you learn to walk or ride a bicycle, you’re going to fall on your ass a bunch of times before you get it right. So, it’s not wise to talk to loved ones when you’re doing something new because you’ll fail, and they’ll try to protect you. You can only say, “Yes, I know I’m going to fail,” because you must overcome that failure.

That failure opens up new things you couldn’t see until you got the stupid mistakes out of the way first. For example, getting kicked out of the Home Shopping Network cost me millions. But when that door closed, many windows opened that I didn’t even know existed.

Everyone told me, “Don’t give up that money—it’s stupid!” But it was from the heart. That’s why I believe your heart is smarter than your brain. But we don’t trust our hearts because we want to make a spreadsheet first and get expert advice. These experts don’t know what to do with their lives, so how can they tell you what to do with yours? They’re guessing just like everyone else. It’s silly how we run things in this country.

We’re all insecure, and professionals thrive on that insecurity. That’s why they must convince you they know the secret to charge more. 

Jacobsen: One of the leading causes of bankruptcy in the United States is medical bills, especially end-of-life care. Someone ends up paying for those bills, eventually.

Lesko: Absolutely. 

Jacobsen: If people are looking for help with those bills or are seeking methodologies to navigate that system, what can they do? Are there resources or strategies you can direct them to?

Lesko: Yes! There are things people can do, but often, we wait until the last moment to make these decisions. I had a member write to me about an emergency hospital visit where they didn’t have coverage, and they walked out with a $1,600 bill.

What we need to teach people is to ask how not to pay that bill. Every hospital in the United States cannot charge everyone because they receive government money. About 70% of the people who get a hospital bill in the U.S. shouldn’t have to pay it. Hospitals send the bills anyway because they’re businesses.

Lesko: But you have to know and ask. There are also nonprofit organizations that help you negotiate those bills and find government programs. One such organization is the PAN Foundation. They’ll help you navigate all that stuff. There are so many government programs available.

For instance, when Obamacare came in, about half of the people without healthcare were already eligible for existing programs but didn’t know it. That’s the problem—people don’t know about these programs and think they don’t have coverage. Another great resource is needyMeds.org. Before you go to the doctor, you can use that site to find doctors who won’t charge you because they’re already getting money from the government to provide free care.

But if you’re taken to a hospital by ambulance, and they bring you to their preferred hospital where they’re getting some commission, it’s over. However, we’ve now got regulations in place to prevent surprise medical bills, and there’s a government fund to help with that. The government has an 800 number you can call, and they’ll fight it for you for free. A good place to start finding resources like this is findhelp.org. Look under categories like “health care” and start making calls. You won’t find what you need immediately, but if you talk to enough people listed under healthcare there, you’ll find the right resource.

Try that over Google. The doctors who advertise on Google show up first, but on findhelp.org, everyone listed there doesn’t advertise and offers free services.

Another interesting thing we’re doing now—and I’m working on it myself—is giving back. Our small business isn’t big; it’s just a handful of people, but it’s so profitable that we give half the money back to members. Every month, we give away $70,000 to our paid members. They apply, and we distribute $70,000.

There’s also an organization—whose name escapes me—working with the government. What they do is buy old hospital debt for pennies on the dollar. When people don’t pay their hospital bills, it goes on their record, and then they can’t buy a house or a car because of that debt. This organization uses nonprofit or government money—say they get $10 million—and can buy $200 million of bad hospital debt with that. So, everyone in that ZIP code no longer has hospital debt. Instead of $200 million, they settle it for around $1 million.

It doesn’t solve the long-term problem, but it’s an interesting solution. If someone has a few thousand dollars and wants to help, they could give it to an organization like that and potentially clear the hospital debt of 1,000 people with just the snap of a finger. That’s one neat thing about the U.S.—we’re creative that way, even though we’re often shortsighted in addressing the root problems. We create answers that aren’t perfect but help after the fact.

Jacobsen: I want to be mindful of your time. Do you have any final core lessons to share from the last 49 years of working in this field, helping the public?

Lesko: For me, the open heart is so important now. Having fun is critical, too. If you’re not having fun, no one else will enjoy being around you, and they won’t feel love from you either. You have to have an open heart. People instinctively know if you’re genuine, which comes from being comfortable and not worried.

As a younger man, I don’t know if I could have done this as well because I was too focused on some success—which I didn’t even understand then. My success is measured by how much I can give before I die. There’s nothing else tangible you can take with you.

So, if you devote your life to helping people, even if you don’t feel like you have the skills to do that right now, remember that your heart is smarter than your brain. Make more decisions based on your heart. Use your brain to ensure you’re not going off a cliff, but follow your heart. You may not be successful, but at least you’ll have fun doing it. And honestly, even if you follow your brain, you might not be successful either, and you definitely won’t enjoy it as much.

Jacobsen: Is that enough? Matthew, thank you so much for your time today. We discussed LeskoHelp and some resources people can use if they need support, whether for minor or major issues.

Lesko: I have one more thing. People don’t always want to spend $20 to start, so try Lesko.com. It’s free! That’s a starter set, a free way to get your feet wet and see if this stuff works at all.

Jacobsen: Excellent. Thank you so much.

Lesko: You bet. Take care. Bye!

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Ex-Muslims of North America (EXMNA) to Co-Host Panel Discussion

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/10/27

Ex-Muslims of North America (EXMNA) to Co-Host Panel Discussion on Ending Extrajudicial Violence Resulting from Apostasy and Blasphemy Laws 

October 29, 2024 | 1:00 PM EST | Church Center of the United Nations, New York, NY

Ex-Muslims of North America (EXMNA), in collaboration with a coalition of international human rights organizations, will co-host a vital panel discussion titled “Ending Extrajudicial Violence Resulting from Apostasy and Blasphemy Laws” on October 29th, 2024, at 1:00 PM EST. The event will take place at the Church Center of the United Nations, located at 777 United Nations Plaza, New York, NY.

EXMNA is a human rights organization that focuses on providing support for those who leave Islam by advocating for the acceptance of religious dissent and reducing discrimination faced by apostates from Islam by promoting secular values. 

This event will feature distinguished panelists from diverse faith backgrounds, many of whom have personally experienced the injustice of extrajudicial violence. Panelists will engage in a crucial conversation addressing how to combat the rise in violent acts carried out against individuals accused of apostasy and blasphemy. The panel aims to bring attention to this widespread human rights violation and urge UN Member States to take decisive steps to protect those most at risk.

Muhammad Syed, Founder and President of EXMNA, emphasized the importance of addressing this issue: “The violence stemming from blasphemy and apostasy laws is not just a tragedy for those affected—it is an attack on the fundamental human right of freedom of belief. We must confront and challenge these draconian laws, which threaten anyone who dares to think freely.”

Panelists include:

Aysha Khan, Director of Operations for EXMNA, further stressed the urgency of this issue, saying: “It is crucial to emphasize that anti-blasphemy and anti-apostasy laws do not discriminate. They affect people of all faith backgrounds as well as those with no faith at all.”

This free, in-person event will spotlight survivors and advocates, focusing on the need for international cooperation to end extrajudicial violence and protect the fundamental freedoms of conscience, religion, and belief.

To register for the event, please click HERE.

For more information, please contact:  

Ex-Muslims of North America  

Email: info@exmuslims.org  

Website: https://www.exmuslims.org

Media Contact:

Aysha Khan

Director of Operations

Ex-Muslims of North America

Email: aysha@exmuslims.org

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Dr. Nasser Yousefi and Baran Yousefi on Humanistic Education’s Necessity

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/10/27

The Peace School is new in Canada, founded and accredited by the Ontario Ministry of Education in 2023. Currently, the school has five children with a capacity of 120 and is well-financed and supported by the parents whose children attend. The school’s pedagogy has attracted the attention and support of UNICEF, UNESCO, and UNHCR, which strongly encouraged Dr. Nasser Yousefi, the Principal of The Peace School, to share his pedagogy and learning environment with other countries. Canada was Dr. Yousefi’s first choice for the next Peace School. Dr. Yousefi began his career as a child psychologist, studying in Sweden and earning a Master’s in Education in Childhood Growth and Development. In exploring the best pedagogy and learning environment for children, Dr. Yousefi completed a PhD in Educational Approaches at Madonna University in Italy and a PhD in Educational Psychology at Northwest University in the USA. This training combined humanistic and cognitive approaches to education. For many years, Dr. Yousefi was an educational consultant for UNICEF. He has conducted educationaland research activities for various groups of children, including immigrant children, minorities, street children, and children with special needs. Dr. Yousefi was the Principal of the Peace (Participatory) School in Tehran, Iran, from 2005 to 2023, graduating 500 students from kindergarten to high school, with graduates accepted at universities in Europe, America, and Canada. Dr. Yousefi is passionate about creating the best future for children and is dedicated to creating safe and nurturing learning environments based on holistic principles. 

Scott Douglas Jacobsen: Round 3 with Nasser Yousefi and Baran Yousefi. Hello. How are you today?

Dr. Nasser Nasser and Baran Yousefi: Good. How are you?

Jacobsen: Thank you. I’m good. I had a nap, coffee, and Diet Pepsi, and I’m doing well. I was listening to Nelly. He’s a decent rapper in some of his songs, so I’m doing well. Let’s talk more about humanistic education. What is the importance of humanistic education today? When I say this, I’m being trite because humanistic education should be valuable in any era. So, in the contemporary period, what is the appeal of humanistic teaching? And in the Canadian context, where educational outcomes are generally good, what areas could humanistic education improve even further? Those are the more relevant questions I have.

Yousefi: Thank you for giving us this time to talk about this. Humanistic psychology started shortly after World War II, so it’s been almost 70 years. It has opened many doors around the world and introduced various new subjects.

It has made significant contributions to healthcare, sociology, and industrial psychology. However, it still needs to enter education or promote itself within the educational system. It has influenced other fields, but education and schools are still needed. The humanistic approach, in general, has found its way into evolutionary biology, digital science, technology, and evolutionary anthropology.

Developmental psychology, economics, and other disciplines have also been impacted. But it hasn’t fully entered schools. Behaviorist education, established before and after the First and Second World Wars, continues to dominate schools.

The behaviourist model has long been entrenched in the educational system, and the schools that promote this approach are very powerful. This causes a contradiction between the expansion of the humanistic approach in other fields and its stagnation in schools.

It’s interesting and surprising how humanistic psychology is developing and expanding rapidly in various sectors, yet schools remain resistant. Many philosophers argue that humanistic psychology is changing the world and making it a better place. Still, schools have closed their doors to it. Behaviorist schools claim, “We’re fine; we’re working.”

We’re doing very well. We don’t need that. It’s not a matter of time. We can work that out. Even in Canada, they’re saying that our schools are good. Why do we need that in other schools? Schools are doing very well. Not just in Canadian schools but in all schools worldwide that are influenced by the behaviourist approach to education. In these schools, everything—the curriculum, the lesson plans—is predetermined for students.

Specialists decide what students should learn, what they should study, and even what they should not learn. Sometimes, they even predetermine the resources students should access or not. It’s essentially saying, “What I define as learning is what you should consider learning.” You will only succeed if you learn what I’m telling you. You have to study the material thoroughly and memorize it to pass.

This approach applies to all levels of education—from preschool and kindergarten to university. Some individuals decide in advance what students should learn. However, they never ask students what they think, what they want to learn, or how they perceive different topics. What I, the teacher, tell you is more important than what you think.

In this system, the teacher enters the classroom with a predetermined lesson or program and simultaneously delivers the same content to 20 or 30 students. Behaviourist education claims to contribute to public knowledge by teaching everyone the same subject or content. However, it is more about imposing information on students, whether they want to learn it.

While teachers deliver the same material to all students, they expect each student to practice and internalize it individually. Students are required to learn it on their own and then take tests or quizzes by themselves. The emphasis on individual grades and assessments forces students to work in isolation.

They are taught to keep their knowledge to themselves. Even though we teach one thing to everyone, they must practice and master it on their own. The grading system, specific to each student, encourages them to address issues or subjects individually, leading to competition. Students aim to achieve the highest grade alone, without collaboration.

This system fosters individuality, not individualism. It tells students that only they can learn the subject and help themselves succeed or pass the grade. Those students who achieve the highest grades often receive more benefits, whether through compliments like “You’re smarter” or other rewards.

You’re more intellectual. But we don’t interpret this as “This student did what I wanted them to do.” Behaviourist education says that if a student does what the teacher wants, it means that the student is smarter.

We also see students who, for various reasons, may not want to engage with a particular subject or may not spend as much time on it as others. Behaviourist teachers or schools often label those students as not smart or underperforming.

When students are taught to study alone, focusing solely on themselves and their success, they lose sight of the collective good or the needs of others. They are conditioned to believe that their success is only about them.

Humanistic education is the opposite of behaviourist education. Since every student is unique, we introduce various topics and programs tailored to each individual. We ask students what they think and want to learn—not based on what we want as educators but on their interests and needs.

We ask the students and gather input from teachers, parents, and others involved in the student’s life. We then design a program specifically tailored to that student. Something interesting happens in this process: although the learning experience is individualized, we encourage students to share what they have learned with others.

We ask them to share their thoughts, explain where they are in their learning journey, and discuss what they have gained from it. If they need help, they can ask for it. We promote a culture of sharing among students. Hence, they learn not just from their own experiences but also from the experiences of their peers.

In this way, education becomes a collective process; what one student learns individually benefits everyone. We move forward together, helping each other develop our knowledge because we recognize that no one can achieve everything independently.

This is the main difference between humanistic and behaviourist education. Behaviourist education begins with a general topic for everyone, often leading to individualism and isolation. In contrast, humanistic education uses individual needs and interests to contribute to the community and support others.

While humanistic education focuses on individual needs, interests, and characteristics, it teaches students how personal growth can help others. In contrast, behaviourist education doesn’t allow students to discover their interests or needs because no one asks them what they think or want. They are told what is important and what they should study, which leads to standardization.

Eventually, in behaviourist schools, all students become the same. They end up listening to the same music and following the same path because individuality is lost. It’s a form of educational standardization which limits personal expression and development. They wear the same clothes and eat the same food. When you go to different countries, you notice that young people seem similar. They all look the same, listen to the same music, and watch the same movies. It’s all part of standardization.

It’s a result of behaviourist schools, which emphasize standardization over personalization. These schools focus on making everyone conform but only care about superficial conformity. In humanistic schools, however, we emphasize personalization. While we encourage students to align with others and think about others, we also emphasize the importance of moving forward together.

In behaviourist schools, students are constantly told to think about themselves and be individualistic. Over time, students can become narcissistic because they receive the message that they need to be successful above all else. They are taught that if they are successful, they are good people.

As students compete and compare themselves to one another, they develop narcissistic tendencies. They believe that the grades they receive reflect their worth as individuals and that achieving high grades makes them inherently good people. The schools, however, forget to teach compassion.

Erich Fromm discusses this in his work. He points out that behaviourist schools don’t nurture love in students; instead, they nurture narcissism. Selfish people don’t truly love themselves—they have a distorted view of themselves, which was shaped during their school years. They don’t have real self-love.

A person who doesn’t truly love themselves cannot love others. How can someone who doesn’t love themselves help or care for others? They may appear successful in university or society. They may even become doctors, but a doctor who doesn’t love their patients won’t communicate effectively or care for them with empathy. They might become a successful engineer, but they won’t care about the person who uses their product. Their focus is solely on selling their product, not its impact on people.

These individuals are constantly thinking about their interests. Around the world, people suffer at the hands of physicians who don’t care about their patients or others who provide services without compassion. For services to truly benefit people, the provider must care about those using the service.

That’s why we see products and services being developed that don’t truly benefit people. In some European countries, those involved in human trafficking are often also involved in organ trafficking. And who performs these organ operations? Prominent doctors—highly skilled professionals.

It raises questions. Which universities did they attend? The people involved in making chemical weapons or atomic bombs are among the best chemists and scientists in the world. Yet, they use their skills in ways that harm humanity. These are the best in their fields, but their focus is purely on their professional success, not how their work affects others.

Where did you go to school? How could you create something that works against humanity and humans? This results from an education system that needs to place more emphasis on individualism and individuality. Schools aren’t doing well—not just in Canada, but everywhere. This is exactly where humanistic education can help future generations. We need to help humanistic education enter schools. The humanistic approach has a direct connection to peace. The more the humanistic approach develops, the closer we get to peace.

Steven Pinker also agrees with this theory. He supports the idea that peace grew and developed when the humanistic approach expanded to other subjects and areas. We should evolve education in schools to help students think about and help others. In that case, we can see significant changes in the world. But do we need to overhaul the entire system?

The world, as it stands now, needs this humanistic approach and this testing. A country like Canada could be the first to adopt this and advocate for other nations to follow. We can transform the educational system by fostering a loving and compassionate approach to education. If Canada takes the lead, many other countries will follow. My current lifestyle only works for some. We need to help people feel better and live better lives. The humanistic approach always supports this theory. It focuses on both individuals and others at the same time. As teachers, we can carry this philosophy to the next generations and help them thrive.

Jacobsen: Just a quick follow-up to the previous question. There are three systems at play in practice. One is more secular, meaning no religion is involved. If we take big countries like China, they use a particular political ideology as the metric for success. Students are expected to follow the party line in certain subjects, and the entire education system is geared toward conformity with the state. The focus is on creating engineers and scientists who serve the state. At the same time, they must align with party ideology in the political realm. It’s a form of looking out for oneself, but it’s out of fear and in service of the state. Another system is non-secular—it’s religious and theocratic.

You might even find someone like Harun Yahya, also known as Adnan Oktar, who wrote The Atlas of Creation in the educational curriculum. You’re learning about intelligent design and creationism from an Islamic theological perspective. In that case, you’re in a similar system, but it’s bound to religious ideology. You see this in small Christian cults in different parts of the world. So, it’s not limited to a particular religion—it’s just a faith-based version of an education system.

Another version, which you described precisely, is where individualism isn’t developed, but individuality is. That individuality is based on competition between people and fits well into any rank-ordering system. If you get an A, you’re a good person; if you get a D, you’re a bad person. Your self-esteem, self-worth, and self-concept become tied to your grades, extracurriculars, and your school’s prestige—whether it’s an Ivy League institution or not.

In this last example, you see the development of narcissism. I need to conduct formal research on connecting these ideas. Still, I’ve spoken to experts and read works that suggest there has been a rise in narcissism in North America and probably in Western countries in general over the past few decades. As for the first two examples—the secular, dogmatic education system and the religious ones—I’m not sure if there’s been a similar rise in narcissism. However, there’s a common thread in all three, which is deindividuation, something you noted earlier.

Everyone becomes more or less the same. There might be reasons for this: it could be framed as social cohesion or harmony, ensuring everyone believes in the correct faith and the right God, or ensuring everyone becomes self-sufficient in society. These outcomes may be helpful to the individual. Still, they seem more beneficial to the country’s dominant ideology.

So, within a humanistic model, what is the main proposition differentiating it from these three systems, which lean more toward a behaviourist approach? What are the core differences, aside from that the person in the humanistic model isn’t developing their individuality for more intangible things like healthy emotional development? As you would know better than I, people who slide into higher levels of narcissism are often emotionally, developmentally, and maturationally stunted.

You could summarize all that by saying that, in each case, people follow a faith-based system with the “correct” religion and political dogma or worship the Self.

Yousefi: I think those directly involved in policymaking, particularly in education, don’t necessarily love human beings. What they share, regardless of the system—whether secular, communist, religious, or capitalist—is that they don’t truly care about humans. It doesn’t matter which ideology they follow. For me, it doesn’t matter what policy a government follows if it doesn’t care about humans. Any system that lacks compassion for people is inherently corrupt.

Love for humanity is not just a simple feeling or perhaps a curiosity-driven sentiment; it is a deep respect for the historical journey of human life. Modern humans are the result of billions of years of evolution. Astonishing events have occurred for us to reach this point. Billions of humans and living creatures have made evolutionary efforts to achieve this position. Today’s human is the product of the pain, suffering, and hardships of all their ancestors. They are the result of the incredible struggles our ancestors endured to survive and overcome diseases. We are even the outcome of all the efforts our ancestors put into learning skills and enhancing their abilities.

The genes that today’s humans carry have a long history of health, wisdom, and awareness. This is how we can truly speak about love for humanity. When a human is killed in war or violence, a treasure of wisdom and knowledge is left incomplete. In this way, it’s impossible to look at humanity without feeling immense respect, gratitude, and love for nature, evolution, and life itself. How can one look at a human and not view their background with admiration and love? How can one work for humanity and not let this love flow into action?

If we love human beings, everything changes. Everything changes. I believe we need to focus more on this concept of love than on the specifics of education or capitalism. The policymakers and people in charge are confusing us with these titles—secular, non-secular, communist, capitalist, and so on.

They are causing suffering by using these titles as labels, which goes against all our evolutionary and societal progress. I considers himself committed to promoting love for human beings and teaches students and children how to love others. I believe that if we learn to love others, we can improve healthcare and the economy. We can make everything better. And now is the time to do that.

Jacobsen: I should clarify. Is it hatred of people? Or is it an incomplete understanding of the people leading to this suffering in all these different cases? That’s an important distinction.

Yousefi: Yes. So, he generally believes that love can solve any problem we face. When I asked him why he thinks we don’t love other humans, he said we were never taught to love others. In schools, we weren’t even taught how to have compassion, empathy, or love for others. As Erich Fromm would say, even love requires learning. Carl Rogers also expressed this idea—that we must learn how to love to have good policies and structures and help each other.

I sometimes thinks the world needs policymakers and leaders who are more like caregivers than traditional politicians. We need judges, leaders, or teachers who act as caregivers and can truly take care of us. Perhaps the world needs good parents—people who can help others grow, learn to love and feel compassion and empathy. 

Jacobsen: This leads to a question about contingency or a dependency on prior conditions. The idea of narcissism, for example. Individuals who have strong personality or psychological profiles in the narcissism scale, based on an expert reporting recently, do not have any potential cures at this time, at least widely accepted. So, if we have created a culture, even in wealthy and well-educated countries, of narcissism, and if there is no immediate cure or fix for this condition, and if these people are characterized by the inability to love both themselves and subsequently others, how do we implement this widely in a society where a hunk of the population who, by definition, will be unable to partake of this?

Yousefi: The idea is that humanistic psychology believes people can change. If we have logical and well-structured policies, the new generation can change. They can change just like we’ve learned many new things compared to four decades ago.

For example, people’s views on feminism and women’s rights have evolved significantly in the last five decades. The perception of the LGBTQ+ community has also changed over the past few years. How we approach the environment has also shifted—we are more environmentally conscious than we used to be. Groups of people have been working hard to teach others, encouraging change and growth.

People are much more compassionate and understanding toward individuals with disabilities than 50 years ago. We’ve changed; we’ve learned how to change and become better. This same principle can apply to other areas of society—we can learn and change together. It takes time, but it’s not impossible. But that’s not all. Especially in our market-driven world, if we focus on loving people, empathy, and compassion, everything will eventually improve. It’s heartwarming to see that people are constantly learning and changing. We are better than we were 100 years ago.

Things will improve in the next 100 years if we take action and plan for it. Many specialists believe that humanity is moving toward a better future. However, this improvement has only been possible because many people have worked hard to create a better world. Now, more than ever, we need more people to contribute to this progress. Education, in particular, has the power to make a significant impact. If humanistic principles enter the educational system, we will see a major revolution in how we love, live, and strive for peace. I hope for this revolution. I truly hope.

Jacobsen: In faith-based ideologies, the idea is typically to mould someone into a utility for worship. In secular political ideologies, the focus is often on perfecting someone to be useful to the state or the common good. In capitalist and individualistic societies, the orientation is around consumerism, individualism, and turning people into utilities to generate capital. Each of these systems has pathological elements to varying degrees.

From your perspective, it’s less about perfecting the person and more about developing the person within a human community. That’s an entirely different orientation. Is that the core difference in the humanistic model?

Yousefi: No, it’s not just about developing the individual. It’s about building a society that works for the development of all humans. A healthy society leads to healthy people, just like healthy people can lead to a healthy society.

Let me explain it this way: societies change through healthy individuals, and healthy individuals contribute to a better society. They have a mutual interaction—healthy society, healthy people; healthy people, healthy society.

Jacobsen: That directly answers my question. The three examples I gave—faith-based, secular political, and capitalist systems—each have an idealized version of a person in mind. However, your approach focuses on the dynamic interaction between the individual and society. The humanistic model works more from the bottom up. It asks, “Where is this person at? How can we develop their capacities based on their temperament?” There’s a constant feedback loop between the individual and society. Are there any other aspects of the humanistic model in the 21st century that we should cover?

Yousefi: Not for now.

Jacobsen: What do you think Pink Floyd got right in their commentary and song The Wall about the British education system in the 1970s? What did they get right?

Yousefi: What was correct about their critique? It was Pink Floyd’s take on how the system had become almost a disaster. Britannia. You can still see it—standardization. They showed how students don’t need what’s predetermined for them to learn. It’s a system of control. The controlling state wants to control everyone simultaneously, and that’s one of the criticisms they addressed.

Yousefi: He believes that sooner or later, schools will change. We have no other choice but to change; otherwise, societies will collapse from the inside. Education systems try to shape humans, but human evolution won’t allow that. The system is already devalued, and we will eventually rid ourselves of it and develop new systems and approaches. He’s waiting for that day.

Jacobsen: That’s a good final note.

Yousefi: Right.

Jacobsen: Thanks again for your time today. I appreciate it.

Yousefi: Thank you.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Jonathan Rose on the Prepper Bar and Matt Hughes

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/10/26

The Prepper bar was inspired by clients seeking practical, divisible precious metals for bartering and emergencies. Jonathan Rose is the Creator of the Prepper Basr and comes out of Genesis Gold Group created a wallet-sized silver bar, divisible into smaller amounts for everyday use. It addresses concerns about the impracticality of large metal bars, providing versatility, portability, and utility for preppers, homesteaders, and beyond.

Scott Douglas Jacobsen: So, what was the inspiration behind the creation of the Prepper bar?

Jonathan Rose: The inspiration came from our clients. At Genesis Gold Group, we specialize in helping people acquire precious metals. Here in the United States, there are two common ways people do this: through an IRA or a 401(k), which can be rolled over tax and penalty-free to store physical metals, or we ship metals directly to people’s homes, where they store them.

Over the years, clients with IRAs or those holding physical metals would sometimes buy items like a kilo of gold. And while it’s impressive and valuable, it’s heavy. If you can lift it, it’s yours! But many people would ask us, “Jonathan, I have this bar of gold or silver. How do I use it? How do I spend it?” You cannot pull a hacksaw to cut it into smaller pieces for trading.

Clients often wanted something more tradeable, barterable, and practical for everyday use. We heard this repeatedly. Many of our clients are preppers or homesteaders living off the land, so we realized there was a niche in the market for more utility products. That’s how we came up with the Prepper bar.

This is the first one we minted, and it is made of silver. Essentially, the Prepper bar is “wealth in your wallet.” It’s credit-card-sized, and it fits in your wallet. It can be carried just like a credit card for those reading this.

The design features grooves, like a Hershey’s chocolate bar, that allow you to break pieces off easily. The top row is one-twentieth of an ounce, the middle row is one-quarter of an ounce, and the bottom is one-tenth. This is the only fractional, divisible bar minted in the U.S. today.

We used to offer clients a product from Switzerland called the Valcambi bar, a 100-gram bar. However, when you import from another country, you pay a premium. That premium was passed on to the client, so we decided to mint and manufacture our bar here in America. We designed it to be divided into three sections, making it versatile and practical. We started with silver, and it’s been very well-received. We then moved on to gold. This is 24-carat gold.

Jacobsen: Do these bars have the same groove sizes as the silver ones?

Rose: Yes, they have the same groove sizes. If you compare the two, the gold feels a fraction thinner than the silver. To me, it feels smoother. However, we sovereignized these two products, meaning the IRS has approved them for inclusion in IRAs.

Jacobsen: What does that do for an individual?

Rose: If they put this in an IRA, 90 to 95% of our clients who take distributions say, “Jonathan, I don’t want to liquidate this. Send me the metal.” When they get the metal, many wonder how they’ll use or spend it. Now, they can put things like the Prepper bars and other products in their IRAs and take possession of them.

These bars are easy to stack, portable, and tradable. That’s how the Prepper bar came about. When we made the prototype, it wasn’t easy to manufacture because of the challenge of making it divisible without losing pieces of metal. Some science and trial and error were involved in developing a successful product.

Once it did work, I sent a few out to some of the homesteaders who promote Genesis Gold Group, and they loved it. They thought it was the coolest thing they’d ever seen. When I called them back and asked how they liked the Prepper bar, they said, “Oh, we’ve already used it.”

I asked, “What do you mean you used it?” They explained, “Well, in our community, we do a lot of bartering and trade.” They had already spent portions of it. That blew my mind!

Would I personally buy one to trade? I live in a more civilized area, so my mindset is different. By that, I mean I live in suburban Beverly Hills. It’s a cool product to own. But I understand why my clients—especially preppers and homesteaders—would want it.

Also, I buy these bars because we’re heading toward a fiscal cliff when I look at the U.S. dollar, with $35 trillion in debt. Look at what’s happening with hurricanes, for example. We’ve had telecommunications systems go down recently at airports, leaving people stranded. Phone services have gone down.

Many people are rightfully worried about a cashless society and the rise of the digital dollar. People prefer to have something like this as a backup. If we’re ever in a cashless society or if something happens and cards don’t work. You don’t have cash on hand; this Prepper bar is like a Swiss Army knife of currency that you can carry with you.

Anytime you can take something with as long a historical track record as gold and add utility to it, you’ve got a winner. We have that with this product. We listened to what people were asking for and provided them with a solution—whether inside their retirement account or for use in bartering or emergencies.

The Valcambi bar is from Switzerland. The problem with it is that it needs to be bigger. It’s made of 1-gram pieces and comes hermetically sealed in a plastic container. When you rip it open, you lose some of its value. There is only a little utility to that bar besides looking cool.

On the other hand, this Prepper bar is made in America and is divisible by three, giving it real utility. These communities, especially preppers and homesteaders, use it in barter and trade systems—essentially, closed or relatively small communities of people living off the land.

Jacobsen: What about in the context of emergencies? How are these bars being used in more “civilized” areas of America, especially densely populated ones? What situations could these bars be useful in as well?

Rose: In case of an emergency, it provides peace of mind. People view gold as a tangible asset with intrinsic value. With the rise of a cashless society, central bank digital currencies, and growing uncertainty, many are rightfully concerned about the unknown, especially the dollar, which carries much economic baggage. This Prepper bar is something you’d want in your preparedness kit, alongside firearms, canned goods, and water supplies. It’s for those “what-if” situations, ensuring you have something tangible at home in an emergency.

Those who’ve used these bars in bartering, typically in prepper communities, are living in small towns or on farmland. Their role is centred around preparedness, and they rely on these bars for practical use in a more closed, self-sustaining environment.

But someone like myself, living in Beverly Hills, would keep something like this at home in my safe. If I ever needed to leave quickly, it’s portable. I can pick it up and throw it in my bag. If I needed to barter with it, I definitely could. People love gold and silver.

And with what’s happening worldwide, gold and silver prices have increased significantly. Today, gold and silver have risen by over 40% in the past year, which is remarkable. Does that mean they’ll go up another 40% next year? If anyone tells you that, it should raise a red flag because no one has a crystal ball. But we have a pretty good roadmap and can see what’s happening worldwide.

Just look at what’s unfolding in Israel, Russia, and Ukraine or what Jerome Powell, head of the Federal Reserve, said about expecting more regional bank failures. These are clear signs of economic instability.

Again, we talk about debt, and debt does matter. The dollar has much baggage, especially with a pivotal election in less than 30 days. What will the next big factor be after that? Will it be supply chain issues or another COVID outbreak?

The world has changed a lot since COVID, and so have people’s strategies regarding how they feel they need to prepare for the unknown. When people look at their overall financial game plan, assets like these check a box for many.

Jacobsen: As people break off different segments, are there any concerns about the durability of the remaining piece after a segment is removed?

Rose: No, not at all. I’ve broken off plenty of pieces myself. I have some lying around on my desk here. Let’s see if I’ve got any pieces.

Jacobsen: Is it your stray silver and gold?

Rose: Yes. I know we can’t see it on camera, but with some smaller pieces, you can bend them, and they will break off. It’s robust. It won’t break into your wallet—you’ll need to apply pressure, almost like snapping a credit card. You’ll feel it heating up, and then it will slowly break.

This isn’t plastic—it’s metal—but it’s malleable. We put much thought into the design to ensure it breaks cleanly. The grooves are designed to a specific thickness to ensure that when you break it, there’s no waste. The pieces come apart neatly.

Jacobsen: What are the Genesis Gold IRAs, and how does this build into the long-term vision of the Prepper Bar? You mentioned IRAs earlier, but this is a more targeted question about Genesis Gold and its long-term vision.

Rose: Genesis Gold Group has a long-term vision that integrates IRAs and precious metals. I used to work for Merrill Lynch and Morgan Stanley and was involved with the London Metal Exchange. I’ve been in this industry for many years.

When I worked at the London Metal Exchange, one of the trading pits next to me was precious metals. I dealt with base metals like aluminum, copper, tin, lead, and zinc. I always had a fascination with gold. My grandfather used to give me a British gold sovereign coin every Christmas, and I still have those coins today. They’re worth much more now than they were back then. My son has them now.

So, I had an early understanding of gold’s appeal and uniqueness. As time went on and I worked on the London Metal Exchange, I interacted with some top traders. I used to ask them about trading futures in precious metals, and they always gave me the same advice.

Jacobsen: If you’re going to invest in gold, should you invest in the physical commodity itself?

Rose: Absolutely. Investing in the physical commodity is the safest way to invest in gold. That advice has always stuck with me. After I left London and got involved in physical metals here in the U.S., I worked in the industry for a long time. I consulted for HSBC and AIG and even went to Asia to teach financial advisors how to sell gold. In the early 2000s, they offered jewelry as an investment rather than coins and bars, which was an interesting time.

When I returned to the U.S., people still needed to become more familiar with holding gold as an investment and putting it into a pension, IRA, or 401(k). I worked in the industry for many years and took a break. When I returned, I realized many companies were overcharging and offering big premiums. There was a right way and a wrong way to do this. So, I re-entered the industry to correct what people were doing wrong—without naming any companies because I didn’t want to get a cease.

But even today, you see these big gold gimmicks and “free silver” promotions, which make the hairs on my neck stand up. That’s why Genesis Gold Group came to fruition—to help people invest in gold correctly, educating them on the various products, whether it’s gold, silver, platinum, or palladium. We help them decide between coins or bars based on their goals and outlook.

Over the years, I’ve always been asked, “How will I spend this gold bar?” That question came up time and time again. Knowing there was a need for a product that checks multiple boxes, we developed the Prepper bar.

People love being able to include the Prepper bar in their IRAs because it provides the gold and silver exposure they’re looking for as a safety net. When they take distributions, they can take them in something they can use, spend, or barter with. It protects their retirement accounts with gold and silver while offering the option to cash out into fiat currency or take possession of gold, silver, or other coins and bars.

The Prepper bar is crucial for Genesis because it’s an exclusive product no other company can offer. It caters to a niche market of clients looking for this utility product.

Regarding the Prepper bar, we’ve also started a charity with a former UFC fighter named Matt Hughes. If you’re a UFC fan, he’s a nine-time world champion who has retired. You can visit the Matt Hughes Project. I haven’t shared this publicly, but we’re launching this initiative with other UFC fighters. We’re donating proceeds from the sales of the Prepper bar to help people with traumatic brain injuries.

Jacobsen: What is the Matt Hughes Project?

Rose: Traumatic brain injury (TBI) is often called a silent disease. It’s something many veterans suffer from when they return from war. Someone like Matt Hughes, who retired as a 9-time world champion with all his faculties intact, experienced a severe injury over ten years ago. He was hit by a train and ended up in a coma for 19 days. He was in a vegetative state, and his recovery journey has been amazing.

We met each other at a traumatic brain injury event that Genesis Gold Group happened to sponsor. Over time, we became friends with many people from the TBI community. Unfortunately, we discovered that the donated money was only sometimes used to help those who needed it. It was often going into the pockets of the wrong people.

The problem with some nonprofits—not all, but many of them—is that too little of the money donated reaches the people who need help. We saw that firsthand. So, my two partners and I decided to create a new charity to raise awareness about TBI, and we started the Matt Hughes Project, which is now online.

We filmed a documentary about Matt’s recovery, journey, and what he’s doing with his life today. We aim to help others who need grants and support for traumatic brain injuries. Many veterans come back from service with no help at all, even though there’s money available. They may need assistance with walking, speaking, cognitive therapy, guide dogs, or other forms of rehabilitation. It’s shocking how much corruption there is at the state and local levels—there’s money, but it’s not going to the right people.

With the Matt Hughes Project, Genesis Gold Group, and the Prepper Bar, we can kickstart this charity and make a real impact. People who buy these Prepper bars or invest in gold are indirectly and directly helping us support the TBI charity, a cause close to our hearts.

Jacobsen: With digital currencies, online banking, and all that stuff, are there any risks of the valuation of precious metals like gold and silver decreasing over time as these digital currencies become more incorporated into mainstream economic life?

Rose: Yes, the digital dollar is here, and it will stay. It’s part of the evolution of everything.

When I was a child, my dad carried a big Filofax everywhere. Then, he had a brick phone that he always carried with him. Over time, phones got smaller, and now we have smartphones. It’s all part of the evolution of technology and society.

It’s similar to the BRIC nations—Brazil, Russia, India, and China. They’re gathering together and want to create their gold-based currency. This is all happening. The digital dollar, central bank digital currencies—it’s all happening.

Blockchain, crypto—it’s all intermingled right now, and it’s the future. That scares people because they don’t understand it, and what they don’t understand, they’re afraid of. What people do understand is tangible assets—if you don’t hold it, you don’t own it. So when people hear that a digital dollar might replace the dollar, it causes panic.

As these government programs slowly come online, and they’re being tested today, they’ll have a bullish impact on the price of gold. People would rather have something physical in their hands than a digital dollar, which is just zeros and ones in central bank digital currencies.

Yes, it’s a digital dollar, but it’s also a way to track people—who you’re spending money with, how you’re spending it, and where. That’s the first concern people raise: government overreach. There’s a lot you can do when you control people’s money, and that’s been proven before. For example, Canadian truckers were striking during the protests, and the government froze their digital assets. That’s how they shut them down.

People are concerned about the digital dollar, and how will that affect the price of gold? It will have a bullish impact because people will want to hold onto something with inherent value rather than something controlled by others behind the scenes, like a digital currency made of zeros and ones.

There are lots of great questions here, Scott. Thank you so much for your time today.

Jacobsen: Thank you.

Rose: You’re welcome.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Len Prazych on His Two Fathers

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/10/26

Len Prazych, an 11-year-old survivor of clergy abuse, shared his experience of parental denial and healing. He believes many male victims, like himself, delay reporting due to shame. Prazych emphasized the importance of discussing abuse openly and offering support to those affected, especially men reluctant to come forward.

Scott Douglas Jacobsen: I am with Len Prazych. This is a recommendation of a mutual woman colleague who is involved in deep research into clergy-related abuse. So, thank you for coming forward.

I know that these particular cases are probably more difficult than for women. One, there might be fewer men and boy victims. Also, as far as I know, more women tend to come forward. That’s only a qualitative analysis, not a formal quantitative analysis. So, you wrote a book.

You are a survivor and coming forward to report on this from an American orientation. So, how old were you when this happened? 

Len Prazych: I was 11 years old at the time of my incident. And if I can make a point and that is I believe there are more boys and men who experienced abuse. I believe fewer come forward because of the shame, guilt and pain associated with it.

Also, I learned at the recent SNAP (Survivors Network of those Abused by Priests) Conference that men often wait decades before admitting their abuse, if they do so at all. In some cases, it may be 10, 20, 30, 40 years. In my case, it was 50-plus years before I came forward with it and wrote my memoir. 

I got up in the middle of the night and told my mother that Father Duncanson had his hand in my underwear. The following morning he was gone. So somehow, as an 11-year-old altar boy, I could make a priest disappear? I was both confused and sad, and the fact that no one wanted to speak about it ever again only added to the confusion, the anger, the frustration, the shame, the guilt, and the ultimately ruined relationship with my father for the next 50 years. 

So yes, many men are reluctant to come forward. But sometimes, it’s not their conscious choice. Sometimes the abuse is so traumatic that the brain suppresses those painful memories or incidents. They consciously do not remember it happening.

And it usually comes out later in life when there’s a problem with anger, alcoholism, addiction, relationship issues, or something else that triggers the memory of the incident. It’s not until decades later that they may remember, wow, I was abused and then they have to come to terms with that.

I’m in no way comparing my one-time incident of what was essentially a fondling to the horrific abuse that others have suffered. I think this is another reason I remember the event as if it happened yesterday. It was a one-time event, but I remember the details clearly, and that’s likely because I’ve been writing about it, talking about it, and thinking about it. 

I’ve largely healed and forgiven, but I will never forget. It’s something I don’t want to see repeated with anyone. I believe it’s important to say something if you see something, and we need to talk about these things because, for the most part, we don’t—especially men.

Jacobsen: When you told your mother, did she recall the context or her response? Did that help with future conversations around this subject when you started discussing it more openly and publicly?

Prazych: No. Both my parents denied it ever happened. I can only speculate that decades later when I brought it up that it may have been just a blip in their life, something to bury and forget. But at the time of the incident, my mother was the one who took action, so I thought she would confirm that it happened, even decades later. I suspect she supported my father in his adamant refusal to acknowledge the abuse and perhaps, keeping his pact with the church to stay quiet. From what I’ve read, the practice of having parents being paid by the parish or the bishop to stay silent about their boy’s abuse was common back then. I have no reason to believe that it doesn’t still happen. In my case, my family never really had money so the incentive of a cash “settlement” to stay silent was probably very strong. My parents were raising three boys in Catholic school, so perhaps they received free tuition, but again, I can only speculate. It’s unlikely that I will ever know. 

Jacobsen: That sounds like an incredibly difficult experience, and how these situations were handled is troubling.

Prazych: Yes, it was, and I still think about it, but I’ve come to terms with how things were dealt with, even though I believe it was wrong. Maybe they got some help otherwise. Whatever the case, my parents never discussed it again and took the secret to their graves. 

Jacobsen: So, when it came to this particular case, has this methodology been corroborated by future reports from other survivors, as well as official church documents about a policy of silence and shuffling priests around?

Prazych: I can reference accounts in the literature, which is widely available, about families being paid off to keep their stories quiet. If not, lawyers may have to get involved and perhaps, the case is settled out of court. 

Jacobsen: What themes have you noticed in male survivor stories, particularly after attending the SNAP conference or potentially others? What are some of the thematic threads that run through them?

Prazych: As I’ve shared, one is the reluctance to come forward and share due to the shame and the perception that it’s a weakness. It affects a man’s life and his relationships, and it may manifest in addictions, anger, abuse, and more. 

Jacobsen: Did any men report substance misuse as a way to cope with emotional problems?

Prazych: I’m confident hundreds have done that and support groups are full of individuals who have suffered tremendous abuse. 

Jacobsen: When you write a full book, it becomes a project. It could be 60,000 words or 120,000 words. Either way, for most people who don’t spend time writing, that’s a huge amount, especially when typing each letter on the keyboard. So, why did you write a full-length text describing this context for yourself?

Prazych: I am a professional writer. I publish a weekly trade publication so getting the words on the page never a problem for me. I’ve also always been a journaler. I believe in journaling and note-taking as a regular practice, it’s my meditation and one way I cope, organize my life, express feelings, etc.

It was during the period after my father passed—a three-year period of helping him die, after spending three years helping him help my mother die—that journaling became tremendously important to me. I was essentially grieving both parents after six years. During one of my entries, I stumbled onto writing a letter to my father.

Jacobsen: And where were you going with that?

Prazych: So, I wrote this handwritten letter and felt like, wow, that came out pretty easily. Let me keep going. Then I had another letter and another. The memories started connecting so I added some elements of literary interest. There was no shortage of things to write about and things I wanted to ask my father, though obviously, some questions never got answers. There were also things I just wanted to say, and it felt good to say them.

As a first-time memoirist, 60,000 words is about the low end of where you want to land for your readers, and you better have a good story to tell within those 60,000 words. So, I was aiming for that amount. I had a great editor who helped me with many things we all need editors for. So, getting it done wasn’t an issue. 

A few obstacles, however—and this relates to one of your earlier questions about men wanting to share their stories, not necessarily about priestly abuse, but any abuse—stem from unconscious reasons for not writing. Because they’re unconscious, you don’t always know why. Still, after working through them, you realize that some of the same messaging initially prevented you from sharing your story.

For me, as an 11-year-old, the messages for me were:

  • You don’t talk badly about priests or the Catholic Church.
  • We don’t discuss these things in our family.
  • We don’t share our secrets unless we confess them to a priest
  • We don’t talk about sex.

So to speak about being abused by your beloved priest in your parents’ bed? There was no way that was going to be talked about! So, the message was always to stay silent and repress those feelings. Not an uncommon thing, I’ve discovered, especially in Catholic families. I often say that the incident of abuse itself wasn’t as bad as the 50 years of betrayal and gaslighting by my parents, the priests, and the Catholic Church. That was the real trauma for me, and it’s what still lingers in my thoughts and from what I’ve heard, in the stories of others.

Jacobsen: Was this a one-off event, or did you have recurring memories? Did it happen two or three times?

Prazych: It was a one-time, one-off event

Jacobsen: Is the book out yet?

Prazych: Yes, it’s been out for a year. I self-published and, for the most part, have been self-promoting and advertising. If you check my website, I’ve been doing media appearances over the past few months, which I’m very pleased with. Every time I do a radio interview or a live TV spot, I notice a small bump in book sales. It’s available on Amazon by contacting me directly via my website at LenPrazych.com.

Jacobsen: So, how did this affect the arc of your position on the tenets of faith and the religious community over time? An important point isn’t discussed enough: less about the incident and more about the fallout—the narrative built around the Catholic Church or churches in general. How has your relationship with the church been since that time, since being 11?

Prazych: Well, I’ve always had questions and a natural curiosity about the mysteries of not only Catholicism but all religions. But from the age of 11, there was still the mandate:

  • You must go to church on Sunday.
  • You must go to confession.
  • You must the sacraments and the 10 Commandments

I did this with a very dubious perspective, even as an 11-year-old. I thought, “All right, I think I see how this works now,” but I wasn’t sure. I was 11! But it did spark my curiosity about the bigger questions—why do we listen to these people, the priests, that is? But I couldn’t take it seriously after that because they couldn’t answer the questions I had, questions I couldn’t articulate at the time—like, why do priests abuse children? I couldn’t wrap my head around that.

I also attended an all-boys Catholic high school, which was generally a positive experience. But at some point, during religious education class in sophomore year, I believe, when I rebelled and shut out anything related to organized religion. That pretty much marked the beginning of my separation from both my parents and the church but became conflicted when I was going to marry

In the Catholic tradition, when a man and a woman are getting married, they go through something called Pre-Cana, a weekend moderated by a priest—because, of course, who else would know best about a healthy relationship between a man and a woman? That forced me to confront my own biases and I wondered, “Am I going to let something like a single incident of priestly abuse stop me from moving forward with my life and living as a good Catholic family?” I couldn’t say no at the time. And then there was the expectation of raising my children in the Catholic faith. But that only lasted for so long. My children saw for themselves at an early age—maybe with some urging and teaching from me—to avoid that.

So, my relationship with the Catholic Church since then has been pretty nonexistent.

Jacobsen: Do you think that’s a relatively normal outcome for someone who’s been abused by a father or priest?

Prazych: Is it normal? I don’t know what “normal” is, to be honest. The more I talk with people who’ve been abused, the more I see a variety of responses. For some, like myself, it’s, “Yeah, I know what happened, and I want nothing to do with the Church.” As long as no one’s telling you that you have to go to church, many will have nothing to do with the church, priests, or religion in general. But others who’ve been abused for years still maintain their faith in God and continue going to church. They don’t like what happened to them, of course, but they still have this faith that’s embedded in them and apparently cannot let go of. There’s a spectrum of experiences in between.

Jacobsen: What, in brief terms, can you share about your abuser?

Prazych: With Katherine’s help, I’ve learned much more about him than I knew since I finished my book. I learned everything I could find out on Ancestry.com and other free websites available to the public. I discovered that Father Wesley Duncanson was born in Waltham, Massachusetts and was married at age 16, which surprised me. He joined the military at age 17, served for six or seven years, then went to college as a premed student. After that, he went to a monastery and was ordained in 1956.

With Katherine’s help in accessing the Catholic Directory, we created a timeline of his life in the priesthood. And from what we can tell, Saint Henry’s, my parish, was his last assignment until he died in 1979.

By speaking up and saying something, I may have ended the career of a probable serial pedophile and sex abuser. I say “probable” because although I haven’t seen the records and may never see them, the NJ State Police say the records they’ve subpoenaed are “voluminous.” 

By reporting Father Duncanson, I may have prevented others from being abused—both in my church and wherever else he may have been assigned, if the Church did send him elsewhere. More importantly, I may have protected my two younger brothers from being abused. Pedophile priests have been notorious for preying on families with multiple siblings. Once they’re in the door, it becomes much easier for them to continue abusing others in that family. There are several documented cases of this, and I know someone personally who experienced it.

Jacobsen: That’s tragic; the family structure can also be exploited.

Prazych: Yeah.

Jacobsen: Yeah, the state of the family structure. So, in these instances of lack of parental oversight or involvement—whether the mom or dad isn’t assertive in ensuring the child’s safety, especially during adolescence—how do you view that?

Prazych: I would hesitate to lean heavily on the idea of “lack of oversight” in a negative way. My parents were hard workers. Dad worked all day and Mom worked at night. Dad helped neighbours and did odd jobs to make extra money when he wasn’t working his day job. It wasn’t like they were neglecting or partying and letting us kids go unsupervised. Aside from this incident, my father was a saint, and my mother supported him.

But when a parish priest took an interest in their oldest son and offered to take him and his friends horseback riding, bowling, or out for pizza—things we couldn’t afford to do—the influencing a priest must have seemed wonderful. It wasn’t a matter of my parents ignoring us; they were busy providing a living so we had what we needed. But priests could see that, too. What hardworking parents wouldn’t appreciate having their child looked after for a couple hours, a weekend, or even an overnight? I describe one incident like that in the book. 

Jacobsen: What you’re describing is part of the nuance in many of these stories. On the one hand, you have families of likely blue-collar parents and a dual-income household, where a priest stepping in to mentor and partially raise young boys within that community can seem like a positive thing. There are overnights, some literature is discussed, maybe even a higher education influence, and one-on-one time where social skills and norms are expressed. The kid can feel noticed and appreciated. But at the same time, those few incidents within that smaller arc leave a mark until later in life.

Prazych: Right. 

Jacobsen: So, how do you reconcile these two narratives that aren’t necessarily in conflict but exist simultaneously in the same lifetime? 

Prazych: I’ll admit, yes; I loved this priest. I loved him like I loved my father because I was getting from him what I wasn’t getting from my dad—the time and attention that a growing boy needs. That’s one of the reasons the abuse was so painful. But there was also this rift developing, where I was asking too many questions of both my fathers, questions that didn’t have satisfactory answers.

Jacobsen: Yeah, I can see that.

Prazych: Father Duncanson seemed genuinely curious about me—what I was reading at age 11, my chemistry experiments in the basement. So, in a way, he became my stand-in father. He’d even come to my baseball games, games my father wouldn’t or couldn’t attend. 

Jacobsen: He was very avuncular.

Prazych: Paternal, a little too paternal, as I would soon realize. So, he fooled an 11-year-old child. Congratulations! But part of my work in therapy has been about forgiving that little boy who may have thought it was somehow his fault. I know now that it wasn’t my fault. I didn’t do anything to bring this on. I was being an 11-year-old kid. Do you want to pay attention to me and teach me some stuff? Sure, I’m on board with that. I’m still on board with that at age 65— just keep your hand out of my pants while you’re doing it!

Jacobsen: There’s also an aspect of this where many men in North American cultures fear getting involved in public life, particularly in mentoring or spending time with kids who aren’t their own, because of the stigma associated with it. There are a lot of conflicting feelings for many men—they’d love to take a kid to a ballgame, go bowling, camping, or whatever—but this social stigma exists. At the same time, you have this minority of cases where adult men get past that stigma, win the trust of the community, or take a position of trust, and then leverage that to take advantage of young people—often boys or adolescent males in particular. It’s a strange cultural conversation.

And the case that you experienced, and that others bring forward at SNAP and similar organizations, are cases of acute abuse. But it’s part of a larger conversation about male mentorship—what are red flags and what aren’t. We’re not always having the necessary conversation around what is just stereotyping of men and what are actual, appropriate red flags.

How do you feel overall, given your positive reflection on some aspects of your experience, about how the Catholic Church mentors and raises boys who aren’t their own? How do you think general culture handles this?

Prazych: I can’t say. I need to be closer to the issue now to give an educated opinion. But from my perspective, as an older male now, my wife has often said, “You should be a mentor; you have so much to offer.” I did great with four kids. I’m doing great with two grandkids. But the thought of anything untoward happening to any of them in terms of abuse—well, that’s a huge trigger for me.

But I don’t want to be alone in the same room with a child that’s not my grandchild. If I’m in a bathroom in a restaurant and a little boy walks in, I immediately walk out. I don’t want even the thought of being alone any situation where it’s just me and another child. Knowing what I know and having experienced what I’ve experienced, I don’t want to be in that position.

Jacobsen: That’s a conversation that’s not even on the main agenda, but it’s part of an important, albeit undeveloped, secondary discussion—how individuals like yourself are triggered by the fallout from their own experiences and how this intersects with the stereotyping of men in mentor or authority roles with young people. These are all important conversations, even if it’s not the primary point of this one.

Prazych: Right. It’s something to keep in mind, at least. I like to ask if others have been abused by Father Wesley Luke Duncanson at Saint Henry’s Parish in Bayonne, New Jersey, or anywhere else, that it’s okay to come forward and share their secret.

Jacobsen: So, based on some of the information given earlier in the interview, if people know someone who may have been a survivor during that time or if they are survivors but have been afraid to come forward, how can they get in contact?

Prazych: They can contact me personally. My email is on my website, but they can also contact me at len@prazcomm.com. My phone number is international, in case they’re in another country. My number in New York, United States, is 518-366-9017.

What I’ve also done recently is prepare for another career as a life coach, to perhaps help both men and women. In this capacity, as a survivor of sexual abuse, I’m willing to coach others—whether it’s coming forward with their story or writing about it. Writing could be journaling, poetry, short stories, or even letters to their father—not necessarily for publication. It’s about demonstrating the therapeutic power of writing to heal. I’m happy to speak with anyone interested in doing that. It may be a gentle way to come forward, even if they can’t yet verbally articulate what they need to share.

As I mentioned, men are now coming forward after decades, and for all the reasons that men often wait so long to do so. This is the demographic—this is the time, as it was for me. I was recently asked to speak to a men’s group of survivors of abuse aged 50 to 60. This is the demographic that tends to come forward and share their stories of abuse. I’m happy to help anyone share and tell their story, even if it’s just to listen without judgment. I’d gladly share my experiences and knowledge.

Jacobsen: If anyone wants to publish an anonymous letter about their experience or response, they can send it to me, too. I can help: scottdouglasjacobsen@yahoo.com.

Prazych: Thank you for that. 

Jacobsen: Did we cover everything?

Prazych: Yes, we’ve hit the main topics. I’m happy to speak to a group—whether it’s a men’s group, as I’ve been asked before, or even a small book club. I’ll be adding more information about readings and appearances to my website. My press details are there now, but I plan to build a larger platform as this message gains more traction. Ultimately, it’s about preventing sexual abuse of children from happening at all. If you see something, say something. Let’s talk about these things. And parents, tell your children the truth, okay? If my parents had told me the following day what had happened to me, we may not even be having this conversation. 

Jacobsen: Len, nice to meet you, and thank you.

Jacobsen: It’s a pleasure, Scott. Thank you for your promptness in turning around the article and giving the story the attention and coverage it deserves.

Prazych: As I’m finding, and this can be an aside or not, social media has promoted and publicized my books. I hadn’t been on Facebook, Instagram, TikTok, or any of those before. I had no reason to, no interest. But I realized it was necessary if I was going to sell books and get some coverage.

What it did do was reconnect me with several of my old classmates. It allowed me to say, “By the way, this is my book. This is what happened to me.” The response was collectively, “Oh, we’re sorry. We didn’t know this happened to you, and you said nothing.” Well, how could they know unless it happened to them, too, which it didn’t? For most of the people I spoke with, they didn’t even remember Father Duncanson. That made me think, “Did this guy exist? How come nobody else remembers him?” 

Jacobsen: But you have the documentation—Father Duncanson was there when you were there.

Prazych: Yes, but it’s with the New Jersey State Police Sex Crimes Unit. Hopefully, one day, it will come to public light with the New Jersey Grand Jury. In the meantime, if anyone else comes forward they could have a criminal or civil case. But if no one else comes forward and accuses Father Duncanson, my case “dies” because my parents, Father Duncanson and the pastor at the time, who were the only other “witnesses to the crime,” took their secrets to their graves. 

I’m happy I was able to get Father Duncanson listed on the BishopAccountability.org website. That’s an accomplishment because someone else may not want to come forward but may see that someone else did and say, “Oh, Len did it. Maybe I can come forward, too.” That might help verify their claim or show the power of confession to heal emotionally and physically. Keeping these secrets takes a tremendous toll on mental and physical health. It can manifest in addictions, alcoholism, and even cancer—any number of stress-related diseases that come from withholding the truth. So, I’m encouraging people to tell their secrets, as hard as it may be. Maybe I can be living proof. “Hey, it took me 50 years, but you can do it too, and you’ll be better off for it.” 

Jacobsen: Thank you, Len.

Prazych: You’re very welcome, Scott. And thank you for allowing me to share my story and my message of hope and healing.

Further Internal Resources (Chronological, yyyy/mm/dd):

Historical Articles

Crimes of the Eastern Orthodox Church 1: Adam Metropoulos (2024/01/11)

Crimes of the Eastern Orthodox Church 2: Domestic Violence (2024/01/12)

Crimes of the Eastern Orthodox Church 3: Finances (2024/01/16)

Crimes of the Eastern Orthodox Church 4: Sex Abuse (2024/01/17)

Interviews

Dr. Hermina Nedelescu on Clergy-Perpetrated Sexual Abuse (2024/06/02)

Katherine Archer on California Senate Bill 894 (2024/06/11)

Dorothy Small on Abuse of Adults in the Roman Catholic Church (2024/06/16)

Melanie Sakoda on Orthodox Clergy-Related Misconduct (2024/06/23)

Professor David K. Pooler, Ph.D., LCSW-S on Clergy Adult Sexual Abuse (2024/07/21)

Dr. Hermina Nedelescu & Dorothy Small: Ecumenical Catholic-Orthodox Discourse (2024/07/24)

Professor David K. Pooler, Ph.D., LCSW-S on Consent and Power (2024/08/13)

Irene Deschênes on Outrage Canada (2024/09/05)

Press Releases:

#ChurchToo Survivors Call on CA Governor Gavin Newsom (2024/06/09)

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Mark Ellwood on Gender and Work Time Use

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/10/25

A 34-year time study by Mark Ellwood, President of Pace Productivity Inc., reveals that women manage time better than men at work. Women complete tasks faster, prioritize important activities more effectively, and align closer to ideal weekly schedules. These findings have significant implications for corporate policies and work-life balance strategies.

Scott Douglas Jacobsen: Today, we are here with Mark Ellwood to discuss working hours and efficiency in time management from a gender perspective. Mark, what was the origin of this extensive research on hours worked, efficiency, and time use in the workplace, specifically focusing on male and female employees?

Mark Ellwood: I’m a consultant specializing in corporate time studies. I invented a small electronic device called a “TimeCorder,” which employees use to track their time on different activities. Typically, they do this for about two weeks, and most people enjoy the process. I attend many international conferences on time use, and one consistent finding is that, domestically, women spend more time on unpaid household management tasks than men. Women spend about 3.6 hours daily on these tasks, compared to only 2.2 hours for men. This includes childcare, meal preparation, and household maintenance. These patterns are well-established in many Western countries. Given that I do many of these workplace studies, I wondered what implications these domestic patterns might have at work.

Over the years, I’ve gathered data from many clients as companies pay me to conduct time studies. I’ve built up a largedatabase, so I decided to dive in and explore any differences between men and women at work that might mirror or diverge from household patterns. That was the starting point for this research. 

Jacobsen: So, what are the key findings from this study, which analyzed data from 200 organizations across 41 countries?

Ellwood: Well, I collected around 500,000 hours of data from 1990 when I started these studies. I didn’t have detailed demographic information, so my first step was categorizing people by gender. For example, names like “Judy” and “Bill” were easy to classify, but names like “Kelly” required some research. After sorting individuals into male and female groups, I proceeded with the analysis. While I don’t have information on age or marital status, one might assume that many women are mothers, as they fall within the typical working age range of 20 to 50 years.

My main finding is that women are generally better at managing their time at work than men. Time management books often offer common-sense advice and case studies, but there’s not a lot of hard data. I was excited to find empirical evidence to support these insights. One of the first key findings is that women, on average, work fewer hours than men. When calculating work hours, I include personal time at the workplace—pre-COVID at the office or working from home. For instance, going out to lunch is part of the workday, so I include it. Personal time at work is minimal, about three hours per week. Men work around 48 hours per week, while women work approximately 45 hours per week.

So, there’s a clear difference—women work fewer hours than men, and that’s one of the four key findings suggesting that women are better at managing their time than men. Some might ask, why is that? What’s the explanation? The obvious connection is that many of these women are mothers, and we know from other data that they often take on more domestic responsibilities, like caring for children. Who’s going home to pick up the kids from daycare? Who’s going to take them to ballet class or prepare meals? Typically, it’s the women.

From that data, they would strive to be as efficient at work, working fewer hours but aiming to get the same amount done as men. They must manage their time effectively to fulfill their professional and domestic responsibilities. As a result, the total working hours reflect this balancing act. 

Jacobsen: I crunched some quick numbers on the ratios, as this analysis is fairly binary when looking at broad statistics. In terms of hours worked, men average 48.4 hours per week, while women work 45.2 hours per week when including breaks. That’s about a 7% difference.

However, when you look at the prioritization of time for top management tasks, women allocate 22% of their time to top priorities, compared to 18% for men. That’s about a 20% difference in favour of women. While these percentages might not seem significant every week, over a year, for an employee or a middle manager, the impact can be quite substantial.

Extending that over an entire work year makes these small differences much clearer and contributes to significant company performance gains. These gains impact the “soft power” aspects, like reputation, and the “hard power” aspects, like financial capability. What are some crucial details about male and female workers that are essential for business health?

Ellwood: Indeed, and let’s revisit that 22% and 18% figure because it’s one of the more striking findings. If you look at time management books, they advise you to focus on important tasks. Some of your listeners or readers might be familiar with the Eisenhower Matrix—it’s the idea of prioritizing tasks based on whether they’re urgent and important or not urgent and not important.

Interestingly, this concept wasn’t coined by President Eisenhower; it originated with a college dean but was later attributed to him. Many time management experts have since adopted it. The key advice is to focus on important rather than urgent activities. Stephen Covey touched on this in his book The 7 Habits of Highly Effective People. Still, no one has defined these “important” activities.

They’ve alluded to them, but I wanted to map them out more clearly. When I conduct my time studies, I ask people beforehand, “What are the most important tasks you need to do in your job?” You might think salespeople should say “selling,” but let’s dig deeper.

As expected, salespeople say prospecting and selling are the most important activities. Managers, on the other hand, should be coaching and directing. At the same time, field supervisors should ensure the environment is set up and safe. For customer service workers, it’s about servicing customers. So, those are the activities people identify as most important—aligning with that “important but not urgent” quadrant from the Eisenhower Matrix. Then the question is, how do their time profiles compare to those priorities?

So, if you look at salespeople who say, “I’m supposed to be prospecting,” then ask, “Are you prospecting?” the answer is yes. Still, the numbers are lower than you might expect. Outside sales reps spend about 23% of their time prospecting, while all sales reps combined are around 28%. When you map out these priorities against time spent across various jobs, you find that most knowledge workers—because we’re talking about knowledge workers here—only spend about 20% of their time on their highest-priority tasks. That’s it.

The rest of the time is spent travelling, processing paperwork, attending meetings, planning the day, and taking breaks. Suppose the average time spent on top priorities is 20%. In that case, women spend 22% of their time on their highest-priority tasks, while men spend only 18%. This means that, based on this second of the four measures, women tend to be better time managers than men.

You asked about the implications of these findings. One takeaway could be to hire more women. However, it also suggests that time management training could benefit organizations. These skills can be learned and developed. We often assume people are naturally good at managing meetings, emails, or projects. Still, we only provide a little formal training. If organizations offered more training, you could see those numbers increase.

That average 20% of time spent on top priorities could rise to 30%. That’s a significant increase—about an hour more per day spent on important tasks. In some cases, we’ve seen up to a 50% improvement, and that’s what organizations should aim for finding ways for employees to spend more time on their highest-priority tasks.

Jacobsen: Now, I want to introduce the concept of margin of error. When we compare numbers like 48.4 hours versus 45.2 hours per week, or time spent on tasks—16 minutes versus 22 minutes per task for women and men, or 22% versus 18%—we need to ask which of these differences are statistically significant and which ones are more moderate. This helps ensure that when people look at this data, they understand the magnitude of the difference and which differences are the most significant and worth paying attention to.

Ellwood: That’s a great question, and I did drill down into specific jobs to explore this further. We looked at sales reps, commercial bankers, customer service staff, financial planners, and retail store staff. We have more data in some roles than in others, but across all these job types, we were able to see significant differences.

It’s challenging to review every job in detail across all measures, but I did conduct some in-depth analysis. With thousands of hours of data, we found that these differences apply across various job types and are real and statistically significant.

Jacobsen: Did you notice any cultural factors that influenced these findings when comparing North America to Western Europe?

Ellwood: I haven’t observed any notable cultural differences. While I’ve conducted time studies in about 41 countries, most data comes from North America and the UK, making up about 80% of my database. Large multinational organizations mostly conduct these studies, so cultural differences don’t play a significant role in these findings. However, different results might emerge in other cultural contexts.

You’ve only got people’s names, and it’s hard to tell which culture they’re associated with since you don’t have that demographic data. But you’re seeing much consistency in North America and the UK. 

Jacobsen: What do you think is happening in women’s work patterns, particularly in prioritization and efficiency, that gives them an edge overall?

Ellwood: That’s the toughest question of all. I can point to the data showing that women are better time managers. But then the question is, as you asked, why is that?

There may be two or three reasons. The first is the one I mentioned earlier: many women must get home to care for their children. They must be as efficient as possible during the workday to leave on time to manage their domestic responsibilities.

The second reason could be the skills they develop as busy mothers transfer to the workplace. Talk to any mother—I’ve spoken to many—and they’ll tell you that being a mother is demanding. They’re constantly juggling different priorities. Whether they’re bringing work home or managing home tasks alongside work, those experiences—handling kids’ events, cooking, cleaning—might sharpen their skills in managing multiple tasks efficiently. Those time management skills may carry over to their professional lives.

The third reason, which is more speculative, might be cognitive differences. I am hesitant to dwell on this because the data isn’t conclusive. Still, slight differences in brain function—perhaps in how tasks are prioritized or attention to detail—could play a role. However, since that’s just a guess, I’ll stay away from it for now.

Jacobsen: What could be an extension of this research? What are the “next steps” for future studies, as they say in academic presentations?

Ellwood: Well, we could certainly delve deeper into cultural differences. We could focus more specifically on mothers versus women as a whole group. I’m currently studying executive women, gathering much more detailed demographic and life experience data. This focuses specifically on senior executive women.

So, we need more studies like this, especially in the workplace. For organizations, setting measurable targets is crucial. Interestingly, we saw much monitoring during COVID-19, and people weren’t happy with it. But with my devices, employees like using them because they’re easy, fun, and anonymous. That’s the key difference.

There was a growing sentiment during COVID that we shouldn’t care so much about how people spend their time. But I disagree—you should care about it as a diagnostic tool. It’s like running a 100-meter dash. You care about the time, whether 10 seconds or 9.9 seconds. Still, it would help if you also looked at the details: steps per second, stride length, oxygen intake—all the smaller elements contributing to a successful run. Similarly, time management at work isn’t something you need to monitor constantly. Still, you should be aware of it as a tool to improve performance.

Are you working 40 hours or 45 hours? It doesn’t matter. What matters is using that time data as a diagnostic tool to figure out if you’re getting bogged down in administrative activities or if meetings are going on too long—things that everyone complains about. When you attach data to those concerns, you can use it to diagnose and address them.

Rather than me doing all the research, organizations can start to track and monitor these things themselves. They can set ideal targets. One of the things I did in my studies was establish where people ideally want to spend their time, compare that to where they spend their time, and identify the gaps.

Jacobsen: Are you something of a “time doctor”?

Ellwood: Yes, I’ve thought of that term, and there are a few “time doctors” out there. I also use the term “time diagnostics,” but it’s clunky. So yes, I am a doctor, but I’m also a consultant. I diagnose the issues by saying, “Here’s what’s happening, here are the symptoms, and here’s what needs to be done.” I analyze what’s going on, identify the problems, and then make recommendations for improvement.

Jacobsen: It sounds like you’re a Dr. When, not a Dr. Who. You have three books: 

What’s your quick pitch for each of them?

Ellwood: Sure! Starting with The Poetic Path to Getting More Done, it’s an entire book of time management tips presented in poetic form. Let me read you a quick one:

Your time is your ally; it’s not a black hole.

The choice is your own to take more control.

Beginning right now, it’s for you to decide,

You’ll get more results with a new sense of pride.

Be inspired today to make a small shift,

Your time is your own—more hours are your gift.

Once you get started, you’ll be able to boast,

That you’ve got much more time for what matters most.

Jacobsen: That’s great! So, what are your core recommendations based on all of this data? Whether gendered or not, what are some key things that can help improve efficiency and make the workday run more smoothly, with positive effects like reduced workplace tension and a better sense of well-being?

Ellwood: I have two main recommendations. First, being productive means spending more time on your highest-priority tasks and less time on lower-priority tasks, like administrative paperwork. Second, work is inherently collaborative. When people complain about the volume of emails or endless meetings, I remind them that those things are what make work “work.” We should celebrate the value of staying in touch and collaborating.

That said, meetings must be run more effectively, and email should be managed better. I’ve measured the time people spend on unnecessary email, and it’s a staggering 3.4 hours per week. So, there’s much room for improvement in both areas.

Email was supposed to be the great big saviour of communication. And while it has its benefits, it also takes time. So, instead of solely relying on technological improvements to manage your time, focus on prioritizing high-priority tasks, running meetings efficiently, and communicating via email more effectively. We could all benefit from better training in these areas, and corporations should invest in such training to get the most out of their employees.

Better training is key. Companies often overlook the value of time management skills, but employees can work more effectively with proper training.

Jacobsen: Are there any other details from this study that we still need to cover?

Ellwood: We didn’t touch on the ideal profile, but we’ve covered most of the main points.

Jacobsen: Let’s dive into that quickly, then. What is the ideal profile?

Ellwood: We asked individuals where they ideally think they should spend their time across various activities. When we totalled up the differences, we found that women are closer to their ideal profiles by about three hours per week than men. So, they’re doing better in that regard as well.

Setting an ideal profile—a target for where you want to spend your time—is a useful exercise. It’s a diagnostic tool you don’t need to use constantly. Still, as many time management books suggest, it’s worth doing periodically, say for a few weeks. You can track your time using my system or any other and then compare where you spend your time versus where you want to spend it. Women tend to do this well; men could find ways to improve and close that gap.

Jacobsen: Excellent. Thank you very much for your time, Mark.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Event: ‘Ending Extrajudicial Violence Resulting From Apostasy and Blasphemy Laws’

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/10/24

Aysha Khan is the Director of Operations for Ex-Muslims of North America (EXMNA). Join us in hearing stories from advocates, activists and first hand witnesses to extrajudicial violence resulting from apostasy and blasphemy charges. Our aim is to bring attention to these egregious human rights violations and urge UN member states to work towards preventing future violence driven by an intolerance for freedom of conscience, religion and belief.

Scott Douglas Jacobsen: We have an event organized by Ex-Muslims of North America titled “Ending Extrajudicial Violence Resulting from Apostasy and Blasphemy Laws.” It discusses ways to stop unjust violence against individuals or groups accused of apostasy or blasphemy.

Adding my perspective here, apostasy and blasphemy are imaginary crimes. This is not a new thought, but the fact that they are claims about a god or assume a god means they should only affect those who believe. They should not apply to those who do not believe. Otherwise, it’s not a proper secular system but rather a violation of freedom of religion, belief, and conscience based on a religious claim. What is the most important part of holding this event?

Aysha Khan: It is crucial to emphasize that anti-blasphemy and anti-apostasy laws do not discriminate. They affect people of all faith backgrounds and those with no faith background. First, I want to note that Ex-Muslims of North America are hosting this event in collaboration with the American Humanist Association, Jubilee Campaign, and Set My People Free. We have a broad coalition of organizations and individuals represented on the panel. This includes practicing Christians, practicing Muslims, humanists, atheists, civil society representatives, and individuals who work directly with U.S. government agencies. We are proud of the panel we’ve assembled, and we hope not only to draw attention from UN member states to these gut-wrenching stories but also to highlight how these laws create an environment of impunity.

These laws encourage vigilante violence. A country may have a law criminalizing or penalizing religious dissidents but may not enforce that law. Yet, it may turn a blind eye to people taking matters into their own hands against those accused. These laws are often not used against people accused of blasphemy against a particular faith. Instead, they are frequently used to settle personal or political grievances.

This event aims to highlight the injustice of these laws and their mere existence and humanize the stories of those affected. 

Jacobsen: We now have six key speakers for this event:

What do each of these speakers bring in terms of experience, expertise, and personal stories?

Khan: One of the speakers is Nadine Maenza, President of the International Religious Freedom Secretariat. She represents several organizations that advocate for freedom of religion and belief. She has vast experience navigating these spaces, convening influential individuals from the U.S. government, intergovernmental agencies, and civil society. We also have speakers who have had family members imprisoned on blasphemy charges, others who have lost family members to vigilante violence following blasphemy accusations, and individuals who have been forced to seek asylum abroad after being accused and hunted—not only by their home governments but also by religious extremists. The speakers’ experiences span a broad spectrum of persecution, whether they were rightfully or wrongfully accused.

But what it does is it creates a chilling effect on any vocalizing of a difference of opinion on religion. So, we’re trying to highlight how unfair these laws are, even for those who practice the religion that is supposedly being insulted.

Jacobsen: What about individuals who are non-Muslim, or not even ex-Muslim, but have an interest in these stories and the understanding of blasphemy laws being imposed on others beyond those who stand against a state-endorsed version of Islam? What should appeal to them as well?

Khan: I come to this cultural and ethical understanding: no one is safe from these accusations when these laws are on the books. It does not matter whether you are a member of that religion. These laws are so subjective. Even the concept of an insult or offence is subjective.

What I might find offensive is not what you might find offensive, and it depends on how someone is feeling that day, how vengeful, upset, or tolerant they are. It does not matter who you are, your origin, or your religion. These laws are unfair and are not applied equally across the board.

Jacobsen: Where is the event going to be hosted?

Khan: It is scheduled for the 29th of October at 1 PM at the UN Church Center, which is close to the UN headquarters. It’s a free event. Registration is required through our Eventbrite link, and we look forward to a lively discussion after each speaker’s remarks. The event will last about an hour, and we purposely scheduled it around lunchtime, so if you can pop in and out, that would be great. We’re excited about the broad coalition of sponsors and speakers.

Jacobsen: Are there other ex-Muslim organizations taking part in this?

Khan: They are not, but we are trying to ensure they know this event is taking place. Please reach out if any ex-Muslim organizations in or around the area are interested in cosponsoring or helping with outreach.

Jacobsen: Right. Thank you for your time today.

Khan: Yeah, no problem. Thank you.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Bojan Jovanović (w/ Damir Katulić): Survivor Advocacy, Serbian Orthodoxy

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/10/24

Bojan Jovanović is a Father in the Serbian Orthodox Church, and Damir Katulić is the president of the Association of Christians of Croatia. 

Scott Douglas Jacobsen: Thank you for your patience with me, and for taking the time for this interview today. Often, the media stories on the Catholic Church garner more attention and notoriety. Orthodoxy seems less affected in the public sphere. I do not want to stereotype or portray this inaccurately or unfairly, as the subject matter arouses many emotions and instincts at tension with one another, because of the seriousness of the allegations and the severity of the consequences for churches, communities, priests, and laity: defensiveness, retribution, fear, pity, pain, regret, anger, betrayal, shame, sadness, disillusionment, guilt, helplessness, maybe hope. As my knowledge and experience grows on this topic, I want to relay experiences and views with sensitivity, but with forthrightness, given the deep impact on people’s lives. I will fail at this, but I will continue to aim for this mark in this work. In prior writing, my bias would have been more oriented towards a bias of directed blame against abusive acts within religious institutions without proposal of, or search for, realistic and concrete constructive solutions. Looking back at my younger self, the former emotions in empathy with the experiences of others in pain seems legitimate, while not directing these energies to appropriate formal and grassroots fairness and justice movements was a gap, a failing. I come from the intellectual backgrounds of several non-religious traditions locally and internationally, which colours, therefore potentially biases, the qualitative research into these areas. How have you observed clergy-related abuse manifesting at the local level within the Serbian Orthodox Church?

Bojan Jovanović:  Clergy-related abuse within the Serbian Orthodox Church has been observed in several ways at the local level. Reports often include:

  1. Sexual Abuse Allegations: Instances of sexual misconduct by clergy members have emerged, leading to a lack of trust among congregants.
  2. Financial Mismanagement: Abuse of power related to financial resources, such as misappropriation of donations or misuse of church funds.
  3. Spiritual Abuse: Manipulation of parishioners’ faith for personal gain, including coercive practices and control over congregants’ personal lives.
  4. Lack of Accountability: Inadequate responses to complaints, with some cases being covered up or not addressed properly, causing further harm to victims.
  5. Community Division: Conflicts within congregations often arise as a result of these abuses, leading to factions and loss of community cohesion.

Efforts to address these issues vary, but many advocate for greater transparency and accountability within the church structure.

Jacobsen: How do the local and national contexts both reflect and differentiate from one another?

Jovanović: The local and national contexts within the Serbian Orthodox Church reflect and differentiate from one another in several key ways:

Reflection:

  1. Cultural Traditions: Both levels share deep-rooted cultural and religious traditions that shape practices and beliefs. Local communities often preserve specific customs that align with national church teachings.
  2. Hierarchical Structure: The local parishes operate under the broader national church hierarchy, maintaining a unified doctrinal stance and organizational framework.
  3. Shared Challenges: Issues like clergy misconduct or financial mismanagement are often seen at both local and national levels, prompting similar responses or initiatives for reform.

Differentiation:

  1. Local Dynamics: Local communities may have unique social, economic, and political conditions that influence their practices and responses to issues. For instance, rural parishes may prioritize different concerns than urban ones.
  2. Response to Issues: Local leadership may handle allegations or community conflicts in ways that differ from national policies, leading to varied levels of accountability and transparency.
  3. Engagement with Community: Local churches often have closer relationships with their congregants, which can affect how they address community needs and concerns, diverging from the more formal, national approach.
  4. Diverse Opinions: While the national church may present a unified front, local congregations can have diverse opinions on theological and social issues, leading to potential tensions between local practices and national directives.

In summary, while the local and national contexts of the Serbian Orthodox Church are interconnected, they also exhibit distinct characteristics shaped by their specific environments and community needs.

Jacobsen: What are the challenges to communities in Serbia when addressing abuse allegations against clergy members?

Jovanović: Communities in Serbia face several challenges when addressing abuse allegations against clergy members:

  1. Cultural Stigma: There is a strong cultural reverence for clergy, making it difficult for victims to come forward due to fear of backlash or disbelief from the community.
  2. Lack of Support Systems: Many communities lack adequate support services for victims, such as counseling or legal assistance, which can deter reporting.
  3. Hierarchy and Authority: The hierarchical structure of the church can lead to conflicts of interest, where local leaders may protect clergy members rather than address allegations appropriately.
  4. Fear of Isolation: Victims may fear social isolation or ostracism from their community if they speak out against a beloved figure, which can perpetuate silence.
  5. Inadequate Church Response: The national church’s slow or insufficient responses to allegations can undermine trust and discourage communities from taking action.
  6. Legal and Institutional Barriers: Navigating legal processes can be complex, and there may be a lack of clear mechanisms for reporting abuse within the church.
  7. Historical Context: Past experiences with authority and distrust in institutions can lead to skepticism about the efficacy of reporting mechanisms.

These challenges can create an environment where abuse remains unaddressed, further complicating the path to justice for victims.

Jacobsen: How does the Serbian Orthodox Church’s approach to handling abuse cases compare with other national religious institutions in the region?

Jovanović: The Serbian Orthodox Church’s approach to handling abuse cases has several distinctive features when compared to other national religious institutions in the region:

Similarities:

  1. Hierarchical Structures: Like many religious institutions in the region, the Serbian Orthodox Church operates under a hierarchical structure that can complicate accountability and transparency.
  2. Cultural Sensitivity: Many religious organizations in the region grapple with cultural stigmas surrounding abuse, which can lead to reluctance in reporting and addressing allegations.
  3. Community Relations: Similar to other institutions, local communities often prioritize maintaining their relationships with clergy, leading to underreporting of abuse cases.

Differences:

  1. Public Response: The Serbian Orthodox Church has faced criticism for its slow or inadequate response to allegations, while some other religious institutions may have adopted more proactive measures, including public apologies and commitments to reform.
  2. Institutional Reform: Other religious organizations in the region may have established clearer protocols for handling abuse cases, such as independent review boards or mandatory reporting policies, which the Serbian Orthodox Church has been slower to implement.
  3. Victim Support: Some institutions have developed robust support systems for victims, including counseling and advocacy services, which may not be as developed within the Serbian Orthodox Church.
  4. Engagement with Authorities: The willingness to collaborate with civil authorities can vary. Some religious institutions may have more established partnerships with law enforcement, while the Serbian Orthodox Church has historically been more insular in handling cases internally.

Conclusion:

Overall, while there are some common challenges across religious institutions in the region, the Serbian Orthodox Church’s approach to abuse allegations can differ significantly in terms of responsiveness, victim support, and institutional reform. These differences can impact the effectiveness of addressing abuse and fostering trust within communities.

Jacobsen: Can you discuss the impact of clergy-related abuse scandals on public trust in religious institutions in Serbia and neighboring countries?

Jovanović: Clergy-related abuse scandals have significantly impacted public trust in religious institutions in Serbia and neighboring countries in several ways:

Erosion of Trust

  1. Loss of Credibility: Scandals undermine the perceived integrity of religious leaders, leading to a general loss of credibility for the institutions they represent. Many congregants begin to question the moral authority of their religious leaders.
  2. Disillusionment Among Faithful: Long-standing members may feel betrayed, causing disillusionment with the church and a decline in regular attendance or participation in religious activities.
  3. Increased Skepticism: Communities may become more skeptical of religious teachings and practices, particularly regarding ethical behavior and accountability within the church.

Community Division

  1. Polarization: Scandals can create divisions within communities, with some members defending the clergy and others calling for accountability and reform. This polarization can weaken community cohesion.
  2. Fear of Reporting: Victims may feel discouraged from coming forward due to a perceived lack of support or fear of ostracism, further perpetuating a culture of silence.

Social and Political Repercussions

  1. Demand for Reform: Increased awareness of abuse scandals often leads to calls for institutional reform, including better oversight mechanisms and clearer reporting procedures for allegations.
  2. Public Discourse: These scandals can shift public discourse about the role of religion in society, prompting discussions about accountability, transparency, and the need for reform in religious institutions.

Comparative Impact in Neighboring Countries

  1. Similar Trends: Neighboring countries may experience similar declines in trust, especially if their religious institutions face comparable scandals. The impact can be magnified if media coverage highlights systemic issues.
  2. Cultural Differences: The degree of impact may vary based on cultural attitudes towards religion and authority. In some regions, religious institutions may retain a strong influence despite scandals, while in others, the trust may decline more sharply.

Conclusion

Overall, clergy-related abuse scandals pose significant challenges to public trust in religious institutions in Serbia and neighboring countries. The fallout from these scandals can lead to lasting changes in how communities perceive and engage with their religious leaders, ultimately influencing the role of religion in society.

Jacobsen: What role does the Serbian government play in either addressing or overlooking clergy-related abuse within Orthodoxy?

Jovanović: The Serbian government plays a complex role in addressing or overlooking clergy-related abuse within the Orthodox Church, characterized by several key factors:

Addressing Abuse

  1. Legal Framework: The government has established laws that criminalize abuse, including sexual abuse, which can apply to clergy members. These laws create a basis for legal action against offenders.
  2. Cooperation with Authorities: In some cases, the government has cooperated with law enforcement to investigate allegations against clergy members, especially when public pressure mounts for accountability.
  3. Public Awareness Campaigns: The government may support initiatives aimed at raising awareness about abuse and promoting rights for victims, although this is often influenced by civil society rather than direct government action.

Overlooking Abuse

  1. Cultural Sensitivity: The close relationship between the Serbian Orthodox Church and national identity can lead to hesitance in pursuing investigations against clergy, as doing so may be seen as undermining the church’s authority.
  2. Political Influence: Religious leaders often hold significant sway in political matters, which can lead to a reluctance to confront or adequately address allegations against clergy members to maintain political stability and support.
  3. Lack of Accountability: The government may overlook systemic issues within the church, leading to inadequate responses to abuse allegations. This can be attributed to a desire to avoid conflict with the church and its followers.
  4. Historical Context: A history of church-state relations may contribute to a tendency to prioritize religious authority over accountability, leading to a culture where allegations are handled internally rather than through formal legal channels.

Conclusion

In summary, the Serbian government’s role in addressing or overlooking clergy-related abuse within Orthodoxy is multifaceted. While there are legal mechanisms and instances of cooperation, cultural and political factors often lead to a lack of thorough investigation and accountability, creating a challenging environment for victims seeking justice.

Jacobsen: How have international organizations and the global community responded to allegations of abuse within the Serbian Orthodox Church?

Jovanović: International organizations and the global community have responded to allegations of abuse within the Serbian Orthodox Church in several ways:

Advocacy and Pressure

  1. Human Rights Organizations: Groups such as Amnesty International and Human Rights Watch have highlighted cases of abuse and called for accountability, urging the Serbian government and the church to take allegations seriously.
  2. Public Statements: Various international bodies, including the European Union, have made public statements emphasizing the importance of addressing abuse allegations within religious institutions and ensuring the protection of victims’ rights.

Monitoring and Reporting

  1. Regular Monitoring: International organizations often monitor the situation regarding religious freedoms and abuses within various countries, including Serbia. Reports may include sections on the Serbian Orthodox Church and its handling of abuse cases.
  2. Investigative Reports: Some organizations produce detailed reports on the state of religious institutions, assessing their responses to abuse allegations and providing recommendations for improvement.

Support for Victims

  1. Resources for Advocacy: International NGOs sometimes provide resources and training for local advocacy groups to support victims and raise awareness about abuse within religious contexts.
  2. Networking with Local Groups: International organizations often collaborate with local NGOs and civil society to amplify the voices of victims and push for reforms within the church and the broader society.

Calls for Reform

  1. Institutional Recommendations: International bodies may call for the Serbian Orthodox Church to adopt more transparent procedures for handling allegations, including independent investigations and better support for victims.
  2. Legal Reforms: Advocacy for stronger legal frameworks to protect victims and ensure accountability for clergy members may also be a focus, pressuring the government to strengthen its legal stance on abuse.

Challenges

  1. Cultural Sensitivity: The close ties between the church and national identity can make international advocacy challenging, as local sentiments may resist perceived external interference in religious affairs.
  2. Limited Impact: The effectiveness of international responses can be limited by the church’s internal dynamics and the political context within Serbia, which may prioritize maintaining stability over addressing allegations.

Conclusion

Overall, international organizations and the global community have taken steps to respond to allegations of abuse within the Serbian Orthodox Church, advocating for accountability and reform. However, the interplay of cultural, political, and religious factors can complicate these efforts and affect their outcomes.

Jacobsen: Are there global patterns in how religious institutions handle abuse allegations, and where does the Serbian Orthodox Church fit within this international context? Professor David Pooler in the United States has noted consistencies to me. 

Damir Katulić: In principle one can talk about the global patterns of how religious institutions (meaning not just churches pertain to Christian religion but a religion institutions in general) handle abuse allegations. It is almost like the model of 5 stages of grief. The first reaction is usually a denial. But after firm evidence is presented then we are witnessing the anger of the religious institutions, their bargaining with the legal and public domains, and in most cases acceptance in the form of the court settlements. Since institutions can not been depressed, we are lacking this part of the grief model. Anyhow, this process is in direct correlation with the size of the religion’s institution; the bigger the institution, the condemnation of the abuse is more rapid and wide.

What is special about Serbian Orthodox Church in this model is that SPC is lacking the universal character of the religion institution, and it is deeply intertwined with the political agenda of the Serbian state. Therefore, the whole process of dealing with the abuse problem is suspended in the step one because the Serbian state doesn’t allow that the information of the abuses becomes public and when it against all odds does, state uses its institutions (including the state-controlled media) to suppress it. 

This practice makes the handling of the abuse issues in the SPC extremely hard and very often quite dangerous.

Jacobsen: What lessons can be drawn from international cases of clergy-related abuse that might help address these issues within Serbia?

Katulić: To really deal with the issue of clergy-related abuse within the SPC this problem has to become international so that a Serbian state loses its mechanism to suppress it from the public domain. The more countries, non-governmental institutions and publicly acclaimed individuals are aware of this problem and talk about it openly, it would be immensely harder to conceal this issue within the corridors of power in Serbia and SPC as a main perpetrator. 

So, the main lesson would be to internationalize the abuse cases that happen within the SPC and then it will be dealt with like the other similar cases in the last couple of decades around the world.

Jacobsen: How does collaboration with regional experts like Mr. Ivan Valek enhance understanding and action against clergy-related abuse in the Balkans?

Katulić: Mr. Ivan Valek is really a well-educated expert in this field that invested decades of his life exploring this topic. His expertise can be really helpful not just because he has a deep understanding of this problem, but he possesses a broad knowledge of a historical concept related to the religion issues in the region of the Balkans. Therefore, whoever would like to expand and enhance its understanding of this topics should, in some form, have a contact and conversation with Mr. Valek.

Jacobsen: What importance does cross-border cooperation hold in effectively tackling clergy-related abuse at both national and regional levels?

Jovanović: Cross-border cooperation is crucial in effectively tackling clergy-related abuse at both national and regional levels for several reasons:

  1. Shared Best Practices

Exchange of Information: Countries can share successful strategies and protocols for addressing abuse cases, enhancing overall effectiveness in handling allegations.

Training Programs: Joint training initiatives can equip clergy and lay leaders with the necessary skills to recognize and respond to abuse.

  1. Strengthening Legal Frameworks

Harmonization of Laws: Collaborative efforts can lead to more consistent legal standards and practices regarding abuse across borders, making it harder for perpetrators to evade justice by relocating.

Mutual Legal Assistance: Countries can support each other in prosecuting offenders who may flee to another jurisdiction.

  1. Victim Support and Advocacy

Cross-border Networks: Establishing networks among NGOs and support organizations can provide victims with resources and assistance regardless of where they are located.

Awareness Campaigns: Collaborative campaigns can raise awareness about abuse and available support services, fostering a culture of accountability.

  1. Joint Investigations

Pooling Resources: Collaborative investigations can be more effective, pooling resources and expertise to address complex cases that cross national boundaries.

Sharing Intelligence: Law enforcement agencies can share intelligence and evidence, facilitating more thorough investigations.

  1. Cultural Sensitivity and Understanding

Regional Context: Understanding the cultural dynamics and sensitivities of different countries can improve the effectiveness of interventions and responses to abuse allegations.

Building Trust: Cross-border partnerships can foster trust between countries, communities, and religious institutions, essential for effectively addressing abuse.

  1. Strengthening Institutional Accountability

Joint Oversight Bodies: Establishing regional oversight bodies can ensure consistent monitoring and accountability for religious institutions across borders.

Encouraging Transparency: Collaborative efforts can promote transparency in how allegations are handled, making it easier to hold institutions accountable.

Conclusion

Cross-border cooperation is vital in addressing clergy-related abuse, as it enhances legal frameworks, supports victims, fosters shared knowledge, and strengthens institutional accountability. By working together, countries can create a more effective response to abuse that transcends national boundaries, ultimately protecting vulnerable individuals and fostering a culture of accountability within religious institutions.

Jacobsen: What has been the hoped-for impact through promoting your updated book at the International Book Fair in Montenegro?

Jovanović: Promoting an updated book at the International Book Fair in Montenegro aims to achieve several hoped-for impacts:

  1. Increased Visibility

Broader Reach: The fair provides an opportunity to reach a diverse audience, including readers, publishers, and literary agents, enhancing the book’s visibility in the market.

  1. Engagement with Readers

Direct Interaction: Engaging with readers allows for firsthand feedback, fostering a connection that can lead to increased interest and sales.

  1. Networking Opportunities

Collaborations: The event facilitates networking with other authors, publishers, and industry professionals, potentially leading to future collaborations and partnerships.

  1. Cultural Exchange

Promoting Dialogue: Showcasing the book can stimulate discussions about its themes, contributing to cultural exchange and dialogue within the literary community.

  1. Strengthening Literary Community

Supporting Local Authors: Participation in the fair highlights the importance of local literature, helping to strengthen the overall literary community in Montenegro.

  1. Sales and Distribution

Increased Sales: The fair provides a platform for direct sales, potentially boosting initial sales figures and establishing distribution channels.

  1. Feedback for Future Works

Valuable Insights: Feedback received during the fair can inform future writing projects and marketing strategies, helping to refine the author’s approach.

Conclusion

Overall, promoting the updated book at the International Book Fair in Montenegro is expected to enhance visibility, foster engagement, and contribute to the broader literary landscape, ultimately supporting the author’s career and the promotion of literature in the region.

Jacobsen: How has media coverage at different levels influenced public perception and institutional responses to clergy-related abuse in Serbia?

Jovanović: Media coverage at different levels has significantly influenced public perception and institutional responses to clergy-related abuse in Serbia in several ways:

  1. Shaping Public Awareness

Raising Awareness: Media reports have brought attention to instances of clergy-related abuse, informing the public about the issues and prompting discussions that may have previously been suppressed.

Highlighting Victims’ Stories: By sharing personal accounts from victims, the media has humanized the issue, making it more relatable and fostering empathy among the public.

  1. Influencing Public Opinion

Framing the Narrative: The way media outlets frame the narrative around abuse can shape public opinion, either by emphasizing accountability and justice or by downplaying the severity of the allegations.

Creating Outrage or Support: Intense media coverage can lead to public outrage, pressuring institutions to respond more decisively to allegations. Conversely, favorable coverage can create a protective atmosphere for the church.

  1. Impacting Institutional Responses

Accountability Pressure: Media scrutiny can compel institutions, including the Serbian Orthodox Church and the government, to take allegations more seriously and implement reforms to address systemic issues.

Response Strategies: Institutions may adopt different strategies in response to media coverage—either reinforcing their positions or making public commitments to transparency and accountability based on the coverage.

  1. Regional and International Influence

Comparative Analysis: Coverage may draw comparisons with how similar cases are handled in other countries, influencing public expectations regarding accountability and institutional reforms.

Global Awareness: International media attention can amplify local issues, prompting both public and institutional responses that align with global human rights standards.

  1. Encouraging Dialogue and Reform

Facilitating Conversations: Media coverage can encourage broader societal conversations about the role of religion, authority, and accountability, potentially leading to demands for reform.

Inspiring Activism: Increased awareness and public interest can mobilize civil society organizations and activists to advocate for victims’ rights and institutional change.

Conclusion

In summary, media coverage at various levels has played a crucial role in shaping public perception and influencing institutional responses to clergy-related abuse in Serbia. By raising awareness, framing narratives, and applying pressure for accountability, the media has the potential to foster significant change within both religious institutions and broader societal attitudes.

Jacobsen: How might international human rights frameworks be applied to address clergy-related abuse within the Serbian Orthodox Church?

Jovanović: International human rights frameworks can be applied to address clergy-related abuse within the Serbian Orthodox Church in several key ways:

  1. Legal Obligations and Accountability

Ratification of Treaties: Serbia is a party to various international human rights treaties, such as the Convention on the Rights of the Child and the International Covenant on Civil and Political Rights. These treaties obligate the state to protect individuals from abuse and ensure accountability.

Incorporation into Domestic Law: The principles of these treaties can be integrated into national legislation, requiring the Serbian government to establish legal mechanisms that address clergy-related abuse effectively.

  1. Protection of Victims’ Rights

Access to Justice: International frameworks emphasize the right of victims to seek justice and redress. Implementing these rights can empower victims of clergy-related abuse to come forward and report incidents without fear of reprisal.

Support Services: Frameworks can guide the development of support services for victims, including counseling, legal assistance, and safe reporting mechanisms.

  1. Monitoring and Reporting Mechanisms

Independent Oversight: Establishing independent bodies to monitor cases of abuse within religious institutions can ensure transparency and accountability. International human rights bodies often recommend the creation of such mechanisms.

Regular Reporting: Countries are encouraged to report on their compliance with human rights obligations. This can include data on abuse cases within religious institutions, fostering accountability and public awareness.

  1. Training and Capacity Building

Education for Clergy and Officials: International human rights frameworks can promote training programs for clergy, church officials, and law enforcement on recognizing, preventing, and responding to abuse.

Best Practices: Sharing best practices from other countries that have successfully addressed similar issues can guide reforms within the Serbian Orthodox Church.

  1. Encouraging Collaboration with Civil Society

Partnerships with NGOs: International frameworks can encourage collaboration between the church, the government, and civil society organizations to address abuse comprehensively.

Community Engagement: Involving communities in discussions about clergy-related abuse can help raise awareness and promote a culture of accountability within religious institutions.

  1. Advocacy for Institutional Reforms

Policy Recommendations: Human rights bodies can provide recommendations for reforms within the Serbian Orthodox Church, such as establishing clear reporting procedures for abuse and creating transparent investigative processes.

Accountability for Leadership: Advocating for accountability measures for church leaders who fail to address allegations of abuse can promote a culture of responsibility.

Conclusion

By applying international human rights frameworks, Serbia can enhance its approach to addressing clergy-related abuse within the Serbian Orthodox Church. This includes ensuring legal accountability, protecting victims’ rights, fostering transparency, and promoting collaboration with civil society, ultimately contributing to a safer and more accountable environment within religious institutions.

Jacobsen: What are the legal and institutional barriers at the national level that hinder effective prosecution of abuse cases involving clergy?

Jovanović: The legal and institutional barriers at the national level that hinder effective prosecution of abuse cases involving clergy can include:

  1. Weak Legal Framework

Insufficient Laws: Existing laws may not adequately address clergy-related abuse, leaving gaps that can be exploited by perpetrators.

Statute of Limitations: In many jurisdictions, the statute of limitations may be too short, preventing the prosecution of cases that come to light after a significant delay.

  1. Institutional Protection

Clerical Privilege: Some legal systems may afford clergy special protections or privileges, making it more difficult to prosecute them compared to lay individuals.

Internal Church Investigations: Many religious institutions may prefer to handle allegations internally, often resulting in inadequate investigations and lack of accountability.

  1. Cultural and Social Factors

Religious Influence: The strong influence of religious institutions in society can lead to reluctance among victims to come forward due to fear of stigmatization or retribution.

Public Sentiment: Societal attitudes that prioritize the reputation of the church over justice for victims can hinder reporting and prosecution.

  1. Lack of Resources and Training

Inadequate Training for Law Enforcement: Police and legal personnel may lack specific training on handling abuse cases involving clergy, leading to mishandling of investigations.

Limited Resources: Financial and human resources for investigating and prosecuting such cases may be insufficient, affecting the overall efficacy of the legal process.

  1. Judicial Bias

Perceived Bias: There may be a perceived or actual bias within the judicial system favoring religious institutions, leading to reluctance to prosecute cases against clergy.

Fear of Community Reaction: Judges and prosecutors might fear backlash from religious communities, which could influence their decisions regarding prosecution.

  1. Victim Support Deficiencies

Lack of Support Services: Insufficient victim support services can deter individuals from coming forward, as they may feel unsupported in navigating the legal system.

Trauma and Stigma: The trauma associated with abuse, coupled with societal stigma, can prevent victims from pursuing legal action.

Conclusion

These barriers create a complex environment that can obstruct justice for victims of clergy-related abuse. Addressing these challenges requires comprehensive legal reforms, enhanced training for law enforcement, better support for victims, and cultural shifts that prioritize accountability and transparency.

Jacobsen: How does the culture of silence at the local level affect efforts to expose and prevent abuse? What can break this culture?

Jovanović: The culture of silence at the local level significantly affects efforts to expose and prevent abuse in several ways:

  1. Hindrance to Reporting

Fear of Retaliation: Victims and witnesses may fear reprisals from the community or the church, deterring them from coming forward.

Stigma: There may be societal stigma attached to reporting abuse, particularly in religious contexts, which can silence victims and supporters.

  1. Normalization of Abuse

Cultural Acceptance: If abuse is seen as a normal part of the religious or community environment, it becomes more difficult to challenge and address.

Minimization of Issues: Community narratives may downplay the severity of abuse, leading to a lack of urgency in addressing the problem.

  1. Lack of Support Systems

Insufficient Resources: Communities may lack adequate support services for victims, further entrenching silence.

Limited Awareness: There may be a lack of awareness about the rights of victims and the mechanisms available for reporting abuse.

  1. Institutional Protectionism

Covering Up: Religious institutions may prioritize their reputation over accountability, leading to internal cover-ups rather than external reporting.

Inadequate Responses: Institutions may have inadequate procedures for handling allegations, reinforcing the culture of silence.

What Can Break This Culture?

  1. Education and Awareness Campaigns

Public Education: Increasing awareness about abuse and its effects can empower victims and the community to speak out.

Training Programs: Offering training on rights and available resources can help dismantle the stigma associated with reporting.

  1. Supportive Environment

Creating Safe Spaces: Establishing confidential reporting mechanisms can encourage victims to come forward without fear of exposure.

Community Support Groups: Fostering supportive networks for victims can help them feel less isolated and more empowered to speak out.

  1. Engagement of Community Leaders

Involvement of Influential Figures: Engaging respected community and religious leaders in discussions about abuse can lend credibility to efforts to break the silence.

Public Statements: Leaders can make public statements denouncing abuse, reinforcing a culture of accountability.

  1. Legal and Institutional Reforms

Strengthening Legal Frameworks: Implementing laws that protect whistleblowers and provide clear reporting pathways can encourage more individuals to come forward.

Accountability Mechanisms: Establishing independent oversight bodies can ensure that allegations are taken seriously and investigated thoroughly.

  1. Advocacy and Activism

Grassroots Movements: Supporting grassroots initiatives that advocate for victims’ rights can create pressure for change at both the community and institutional levels.

Coalitions: Forming coalitions among NGOs, activists, and community members can amplify efforts to expose and prevent abuse.

Conclusion

Breaking the culture of silence requires a multifaceted approach that combines education, support, community engagement, legal reforms, and advocacy. By fostering an environment that prioritizes accountability and victim support, communities can more effectively expose and prevent abuse.

Jacobsen: What are effective ways in which to continue and expand survivor advocacy, so victims can move from survivors to thrivers with appropriate social supports?

Jovanović:  Continuing and expanding survivor advocacy is crucial for helping victims transition from surviving to thriving. Here are effective ways to achieve this:

  1. Holistic Support Services

Comprehensive Care: Provide integrated services that address physical, mental, and emotional health, including counseling, medical care, and legal support.

Safe Housing: Ensure access to safe and affordable housing options for survivors to rebuild their lives without fear.

  1. Empowerment Programs

Skill Development: Offer vocational training and educational programs to help survivors gain independence and financial stability.

Leadership Opportunities: Encourage survivors to take on leadership roles within advocacy organizations, allowing them to influence policy and support others.

  1. Community Engagement

Support Networks: Foster peer support groups where survivors can share experiences and resources, creating a sense of community and belonging.

Awareness Campaigns: Conduct community outreach to educate the public about survivor issues and reduce stigma, fostering a more supportive environment.

  1. Advocacy and Policy Change

Lobby for Legal Reforms: Advocate for changes in laws and policies that protect survivors and provide necessary resources.

Partnerships with Organizations: Collaborate with NGOs, government agencies, and other stakeholders to strengthen advocacy efforts and resource availability.

  1. Access to Resources

Information Hubs: Create centralized resources where survivors can find information on available services, legal rights, and support systems.

Financial Assistance: Provide grants or funds to help survivors with immediate needs, such as medical bills or educational expenses.

  1. Mental Health Support

Trauma-Informed Care: Train service providers in trauma-informed approaches to ensure that survivors feel safe and respected in all interactions.

Crisis Intervention Services: Establish immediate support services for survivors in crisis, including hotlines and emergency counseling.

  1. Cultural Competence and Inclusivity

Tailored Programs: Develop services that are culturally sensitive and inclusive of diverse communities, ensuring that all survivors feel represented and understood.

Language Access: Provide resources in multiple languages to accommodate non-native speakers.

  1. Monitoring and Evaluation

Feedback Mechanisms: Implement systems for survivors to provide feedback on programs and services, ensuring that their voices shape ongoing advocacy efforts.

Data Collection: Collect and analyze data on survivor needs and outcomes to inform program development and improve service delivery.

  1. Long-Term Follow-Up

Continued Support: Establish long-term follow-up services to check in on survivors, ensuring they have ongoing access to resources and support.

Mentorship Programs: Pair survivors with mentors who can guide them through their healing and empowerment journeys.

Conclusion

By implementing these strategies, advocacy efforts can create a supportive framework that empowers survivors, helping them transition from surviving to thriving. Collaboration, comprehensive services, and a focus on empowerment are essential components of this process.

Jacobsen: How do cultural and religious factors unique to Serbia and the Balkans influence the recognition and handling of abuse allegations?

Jovanović:  Cultural and religious factors unique to Serbia and the Balkans significantly influence the recognition and handling of abuse allegations in several ways:

  1. Cultural Attitudes Toward Authority

Respect for Authority: There is often a deep-seated respect for authority figures, including clergy, which can lead to reluctance in questioning or reporting allegations against them. This can result in a culture of silence around abuse.

Collective Identity: The importance of community and collective identity may discourage individuals from coming forward, as doing so could bring shame to the community or institution.

  1. Religious Influence

Clerical Authority: The Serbian Orthodox Church holds considerable sway in societal norms and values. Allegations against clergy can be seen as attacks on the church itself, leading to defensiveness and denial rather than accountability.

Moral Expectations: Religious teachings often emphasize forgiveness and redemption, which can lead to a tendency to downplay the severity of abuse or to prioritize reconciliation over justice.

  1. Stigmatization of Victims

Social Stigma: Victims of abuse may face stigma and isolation, leading to fears of being ostracized by their communities. This can deter reporting and seeking help.

Gender Roles: Traditional gender norms can further complicate the situation, as women may feel pressure to conform to societal expectations that prioritize family unity over individual well-being.

  1. Legal and Institutional Framework

Inadequate Legal Protections: The legal system may not fully address the complexities of abuse allegations, particularly within religious contexts, leading to insufficient responses to reported cases.

Internal Church Mechanisms: The tendency for religious institutions to handle allegations internally can result in inadequate investigations and a lack of transparency, reinforcing the culture of silence.

  1. Historical Context

Legacy of Conflict: The historical context of the Balkans, including recent conflicts, can affect societal attitudes toward authority and trust in institutions. Distrust in state systems may lead individuals to rely on religious institutions, complicating the response to allegations.

Collective Trauma: The region’s history of trauma can influence how communities respond to individual trauma, often prioritizing collective healing over addressing specific allegations.

  1. Community Support Structures

Limited Resources: Support systems for victims may be underdeveloped, making it difficult for individuals to find help or advocacy. Communities may lack access to counseling or legal assistance.

Role of NGOs: While some NGOs work to address these issues, their influence may be limited by cultural and religious norms, making it challenging to advocate for change.

Conclusion

Cultural and religious factors in Serbia and the Balkans create a complex landscape for recognizing and handling abuse allegations. The interplay of authority, stigma, and community dynamics can hinder reporting and accountability. Addressing these challenges requires a nuanced understanding of local contexts, as well as efforts to educate communities and reform institutional responses.

Jacobsen: What are necessary actions for effectively combatting clergy-related abuse in the Serbian Orthodox Church for the long-term?

Jovanović: Effectively combatting clergy-related abuse in the Serbian Orthodox Church for the long term requires a multifaceted approach that includes the following necessary actions:

  1. Establishing Transparent Reporting Mechanisms

Independent Reporting Channels: Create confidential and independent channels for victims to report abuse without fear of retaliation.

Clear Protocols: Develop clear procedures for handling allegations that ensure thorough investigations and accountability.

  1. Implementing Robust Training Programs

Clergy Training: Provide comprehensive training for clergy on ethical conduct, boundaries, and the impact of abuse.

Educating Congregations: Offer educational programs for congregants about recognizing signs of abuse and the importance of reporting.

  1. Strengthening Legal Frameworks

Advocating for Legislative Changes: Work with lawmakers to ensure that legal protections for victims are strengthened and that there are stringent penalties for abusers.

Collaboration with Law Enforcement: Foster partnerships between church leaders and law enforcement to ensure that abuse cases are taken seriously and investigated thoroughly.

  1. Creating Support Systems for Survivors

Counseling Services: Establish access to psychological support and counseling for victims of abuse.

Support Networks: Develop peer support groups for survivors to share experiences and healing resources.

  1. Promoting a Culture of Accountability

Zero Tolerance Policy: Implement a clear zero-tolerance policy for abuse within the church, emphasizing that all allegations will be taken seriously.

Public Accountability: Encourage public statements from church leaders that condemn abuse and outline the church’s commitment to preventing it.

  1. Encouraging Community Engagement

Community Awareness Campaigns: Conduct outreach programs to educate the public on the issue of clergy-related abuse and the importance of supporting victims.

Involving Lay Leaders: Engage lay leaders and members of the congregation in discussions about preventing abuse and promoting a safe environment.

  1. Ensuring Transparency and Accountability in Investigations

Independent Oversight Committees: Establish independent committees to oversee investigations of abuse allegations and ensure transparency in the process.

Regular Reporting: Require regular public reports on the church’s handling of abuse allegations to maintain accountability.

  1. Fostering a Safe Environment within the Church

Policy Development: Create and enforce policies that promote safe interactions between clergy and congregants, particularly minors.

Regular Audits: Conduct regular audits of church practices and policies related to abuse prevention and response.

  1. Encouraging International Cooperation

Learning from Best Practices: Collaborate with international organizations and other religious institutions to adopt best practices for preventing and addressing abuse.

Support from Global Church Bodies: Seek support from global Orthodox church organizations in implementing reforms.

  1. Promoting Open Dialogue within the Church

Encouraging Whistleblower Protections: Implement protections for whistleblowers who report misconduct or abuse.

Facilitating Conversations: Create forums for open dialogue about clergy-related issues, allowing congregants to express concerns and propose solutions.

Conclusion

Addressing clergy-related abuse within the Serbian Orthodox Church requires commitment, transparency, and a collaborative approach. By implementing these actions, the church can create a safer environment for its members and foster a culture of accountability and support for victims.

Jacobsen: Thank you for the opportunity and your time, Bojan.

Jovanović: You’re welcome! If you have any more questions or need further assistance, feel free to ask.

Further Internal Resources (Chronological, yyyy/mm/dd):

Historical Articles

Crimes of the Eastern Orthodox Church 1: Adam Metropoulos (2024/01/11)

Crimes of the Eastern Orthodox Church 2: Domestic Violence (2024/01/12)

Crimes of the Eastern Orthodox Church 3: Finances (2024/01/16)

Crimes of the Eastern Orthodox Church 4: Sex Abuse (2024/01/17)

Interviews

Dr. Hermina Nedelescu on Clergy-Perpetrated Sexual Abuse (2024/06/02)

Katherine Archer on California Senate Bill 894 (2024/06/11)

Dorothy Small on Abuse of Adults in the Roman Catholic Church (2024/06/16)

Melanie Sakoda on Orthodox Clergy-Related Misconduct (2024/06/23)

Professor David K. Pooler, Ph.D., LCSW-S on Clergy Adult Sexual Abuse (2024/07/21)

Dr. Hermina Nedelescu & Dorothy Small: Ecumenical Catholic-Orthodox Discourse (2024/07/24)

Professor David K. Pooler, Ph.D., LCSW-S on Consent and Power (2024/08/13)

Irene Deschênes on Outrage Canada (2024/09/05)

Press Releases:

#ChurchToo Survivors Call on CA Governor Gavin Newsom (2024/06/09)

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Åsa Heuser on Brazil’s Humanists and Evangelicals

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/10/23

Åsa Heuser is a Finnish member of Humanistas Brasil. She discusses her move to Brazil, the challenges of promoting humanism in a religious country, and tensions between individual freedom and social responsibility. Heuser highlights issues with evangelical groups, including religious discrimination, financial abuse, and lack of public understanding of secular humanism.

Scott Douglas Jacobsen: So today, we are here with Åsa Heuser because she is Finnish and a member of Humanistas Brasil. Quick question: How did you go from Finland to Brazil regarding organizational membership?

Åsa Heuser: I came to Brazil as a teenager because my father got a job here. He brought the family along, and that’s how I ended up in Brazil. I stayed, married, had children, and now I have grandchildren. I’ve been living in Brazil for over 50 years.

Jacobsen: What are the main issues facing Brazilian humanism? What do you view as the more positive aspects of community activities?

Heuser: It is challenging to get people to pay attention to what humanism is because it is relatively new in Brazil. It’s in its early stages, and getting the message across is difficult. Secular morality is a strange concept in Brazil’s religious mindset, so spreading the idea and getting more people involved is challenging. Even those familiar with humanism and identifying as humanists need help getting others interested.

That’s one issue. However, we have a group on WhatsApp and maintain profiles on Instagram and Facebook. One of the members even wrote a book, which is being made available to those who want to read it.

We try to share information about humanism on social media so people can learn more about it, but it spreads slowly.

Jacobsen: What community activities do members participate in online or in person?

Heuser: Meeting in person is challenging because Brazil is such a large country. When members live in the same region, they try to meet up, but most discussions happen on WhatsApp.

We discuss ethical issues and various aspects of humanism, exploring how we can apply these principles. We also have a separate group for board members and an open group for anyone interested. However, sometimes, people join the open group without fully understanding the concept of humanism, leading to disagreements and some tension.

Jacobsen: Let me interject here with a relevant example: There was a moment with the South African secular group, the South African Secular Society (SASS). It went like this:

we can register marriage officers. We have had various applications from theists. We point people at the SASS mission statement and ethos, which includes the naturalist worldview.

We say very early on, “Do you support the SASS mission and ethos?” The only choice is, “Yes.” We say, “Are you prepared to do marriage ceremonies free of supernatural content?” The only answer is, “Yes.”

We say, “Are you prepared to do same-sex and heterosexual sex marriages?” The only answer is, “Yes.” There is, “Are you prepared to do counselling?” It is an optional one. Anyway, people will blithely skim through these, “Yes, yes, yes, carry on, no problems.”

Then we ask for motivation, “Why do you want to become a secular marriage officer?” At that point, we can quite easily get things like, “Oh, I am a pastor at so-and-so congregation. I wanted to marry my congregants.”

Jacobsen: [Laughing].

Raubenheimer: We also get, “I am a prominent member of x, y, z church.” We don’t see it is in the motivation, but we also ask them for sample ceremonies.

Jacobsen: [Laughing].

Raubenheimer: For example, in fact, we had one very recently. I hadn’t gone through the ceremony when we copied it in. We put this one on Google Docs, so the whole team could see it. But I started reading it.

And oops! This chap is mentioning God!

Jacobsen: [Laughing].

Raubenheimer: He has 4 citations of God! He has got several references to several biblical verses.

Jacobsen: [Laughing].

Raubenheimer: Now, in fact, Wynand can tell you more about how this one got through the cracks. He set up various protections. But due to technical website issues, he turned it off. So, the person had got through right to that point.

I emailed him to say, “I noticed that you’ve ticked all the boxes saying you’re a secular person and everything else. You’ve agreed to the terms and conditions and everything else. But I see that you’re citing God and making biblical references in your marriage ceremonies. Can you clarify for us?”

He writes back and says, “Cancel my application, I am a Christian and I believe in GOD!”

[Wynand’s Meijer’s wife laughing in the background – not part of the conversation, but listening into it, obviously.]

Jacobsen: [Laughing].

Raubenheimer: I wrote back saying, “Please tell us how you got that far through our form, so that we can make it easier and waste their time.” I didn’t mention wasting our time, which was obvious as well.

I did not hear back from him. The interesting thing is, this man is an attorney.

Jacobsen: Oh my goodness.

There was some confusion; unfortunately, the situation escalated into frustration.

So, that can happen in humanist groups with a complete misunderstanding, like, “How can you live without the divine?”

Heuser: Yes, most people don’t understand atheism. They simply can’t.

So when they come into the community, they don’t necessarily understand what that implies. Recently, there was a guy who called himself an “ANCAP.” Do you know what that means?

Jacobsen: No. 

Heuser: It refers to an anarchist capitalist.

Jacobsen: Oh yes, right. 

Heuser: So he was there, arguing that humanist rules were authoritarianism and that people should be free to do whatever they want. However, the group argued that we must also think about the collective.

Yes, we can’t only think about our freedom. But he was adamant, insisting, “No, we should be free, even to avoid vaccination,” and that goes against humanism. Capitalism, especially in that form, goes against humanism.

Jacobsen: Yes, there are certain strands of that, and the Amsterdam Declaration stipulates “social responsibility,” balancing individual freedom with social responsibility.

Heuser: Exactly. I think you can’t be individualistic—it’s absurd. We are very clear about being secular humanists, so that point is clear.

Jacobsen: Yes, but I’ve noticed that some people have started branding mechanisms that strip away the word “secular” for simplicity, or even “humanism” itself. I understand the context, but secular humanism must remain clear.

Heuser: In Brazil, we need to make that distinction very clear.

Jacobsen: Especially with the rise of evangelicals and the relative decline of Catholics, how has this shift in religious dynamics impacted secular organizations and movements in Brazil?

Heuser: There are practical issues. For example, some politicians try to pass laws based on religion. Some propose that the Bible be read in schools before classes start or that students pray in class.

Jacobsen: So, does your group directly intervene in these issues?

Heuser: We don’t have the power to intervene directly, but independent lawyers can step in. They file lawsuits to counter these attempts to impose religion in a secular state.

Jacobsen: How often do these bills succeed when proposed in parliament or local government levels?

Heuser: If nobody opposes them, they succeed. There was a case on the national level where they tried to impose that all libraries must have a Bible. Someone said, “Well, you can’t obligate all libraries to have a copy of the Bible. Why not include all the other religious books that exist?” Of course, it’s not forbidden to have a Bible, but you can’t impose it.

Jacobsen: It’s a library, so they likely already have one in many cases. I don’t think there are many libraries without a Bible because it’s so mainstream.

Heuser: Yes, but there was still that attempt to impose it. 

Jacobsen: There’s a joke in North America about why all these hotels have Gideon Bibles. Also, people wonder, “What is a Gideon?” So, these sorts of jokes quietly float around in North American circles.

Heuser: Yes, it’s a similar orientation.

Jacobsen: What do you think are some of the serious violations of equality of rights, especially as you’re noting, primarily by evangelicals in Brazil?

Heuser: Yes, it’s widespread. For example, we have African religions here, like Candomblé. These evangelicals are fiercely opposed to them. So, these groups, these African religions, suffer a lot of discrimination and even violence from evangelical groups. That’s a serious violation of the secular state.

Jacobsen: Are the authorities doing anything to defend them?

Heuser: Unfortunately, I don’t see much action from the authorities defending them. It’s sad.

Jacobsen: Are there ethnic tensions related to this since Candomblé is probably more associated with black communities?

Heuser: It used to be primarily a religion of black people, but nowadays, there are many white people involved as well. So, it’s no longer just a racial issue but also a religious one. These evangelical groups have targeted Candomblé, calling it a religion of the devil, literally. Some extreme pastors use that language.

Jacobsen: Yes, I’ve heard similar rhetoric in North America, particularly in the U.S. Pastors claim that people who argue for the separation of church and state or try to stop violations of this principle in public institutions are demonic. What seems like metaphors to outsiders aren’t metaphors to them.

Heuser: Yes, I know. 

Jacobsen: They talk about spiritual battles. 

Heuser: That’s exactly what happens here in Brazil.

Jacobsen: What’s the consequence for ordinary people? How does it affect them?

Heuser: Many people give a lot of money to these churches. Some churches even tell people to stop taking their medication. I’ve heard of cases where people died because they followed that advice. It’s a serious problem.

Jacobsen: That’s truly alarming.

Heuser: Yes, it’s a serious issue.

Jacobsen: So, are these evangelicals more on the charismatic end of things?

Heuser: Yes. They have these cult-like gatherings, with chanting and everything you can imagine. Then, they become so passionate that you can’t reason with them anymore.

Jacobsen: So, do common people become very angry and upset?

Heuser: Yes, for example, the former president had a motto, something like “God above all.” It was like “God, homeland, and patriotism” or something like that. These churches don’t pay taxes, so they are exempt from land, buildings, and services taxes.

Jacobsen: Are all of their assets and activities tax-exempt?

Heuser: Yes, exactly. In Brazil, some of these churches are suspected to be involved with criminal groups like drug traffickers. That can lead to the possibility of money laundering because they receive all this money from their congregations, and there’s no accountability. They can report receiving as much as they want, and some of that money might come from other sources, like drug trafficking.

Jacobsen: That’s alarming. 

Heuser: And for drug addicts, these churches often run centers meant to help them. Still, instead, they’re being brainwashed by religious organizations. And under Bolsonaro’s presidency, they were trying to get public resources to fund these centers, so they benefited from all sides. They received public funding to run these centers, which they used to brainwash people who were struggling with drug addiction.

Jacobsen: Typically, these organizations are led by one man at the top, who often institutionalizes communal or individual abuse. Most public awareness of these issues comes from front-page news stories about sexual violence, assault, or illicit affairs that don’t align with biblical mandates. Often, many men and women within these communities are complicit in protecting the leader’s image.

Heuser: Yes, that’s exactly what we see here in Brazil. On the other hand, the general public is so brainwashed that if you say these accusations are false, they’ll believe they are false. The fake news problem is so widespread here that people have been led to believe only in sources favouring the powerful—these leaders. If the leaders say it’s a lie, the public will believe it’s a lie, and they won’t believe the truth.

Jacobsen: What happens to the women in these communities, especially when they are more often subjected to coercive situations or sexual violence? It seems many institutions are coercive, pressuring people to give finances even when they’re in poverty or facing economic abuse.

Heuser: Yes, it’s a serious problem. Women, in particular, are often coerced, and the financial abuse in these institutions is rampant. Even those in poverty are expected to give what little they have to support the church, reinforcing economic abuse in these communities.

Jacobsen: So, are these evangelicals more on the charismatic end of things?

Heuser: Yes. They have these cult-like gatherings, with chanting and everything you can imagine. Then, they become so passionate that you can’t reason with them anymore.

Jacobsen: So, do common people become very angry and upset?

Heuser: Yes, for example, the former president had a motto, something like “God above all.” It was like “God, homeland, and patriotism” or something like that. These churches don’t pay taxes, so they are exempt from land, buildings, and services taxes.

Jacobsen: Are all of their assets and activities tax-exempt?

Heuser: Yes, exactly. In Brazil, many of these churches are also involved with drug trafficking. Some are engaged in money laundering because they receive all this money from their congregations, and there’s no accountability. They can report receiving as much as they want, and some of that money might come from other sources, like drug trafficking.

Jacobsen: That’s alarming. And for drug addicts, these churches often run centers meant to help them. Still, instead, they’re being brainwashed by religious organizations.

Heuser: Yes, they brainwash them. And under Bolsonaro’s presidency, they were trying to get public resources to fund these centers, so they benefited from all sides. They received public funding to run these centers, which they used to brainwash people who were struggling with drug addiction.

Jacobsen: Typically, these organizations are led by one man at the top, who often institutionalizes communal or individual abuse. Most public awareness of these issues comes from front-page news stories about sexual violence, assault, or illicit affairs that don’t align with biblical mandates. Often, many men and women within these communities are complicit in protecting the leader’s image.

Heuser: Yes, that’s exactly what we see here in Brazil. On the other hand, the general public is so brainwashed that if you say these accusations are false, they’ll believe they are false. The fake news problem is so widespread here that people have been led to believe only in sources favouring the powerful—these leaders. If the leaders say it’s a lie, the public will believe it’s a lie, and they won’t believe the truth.

Jacobsen: What happens to the women in these communities, especially when they are more often subjected to coercive situations or sexual violence? It seems many institutions are coercive, pressuring people to give finances even when they’re in poverty or facing economic abuse.

Heuser: Yes, it’s a serious problem. Women, in particular, are often coerced, and the financial abuse in these institutions is rampant. Even those in poverty are expected to give what little they have to support the church, reinforcing economic abuse in these communities.

Jacobsen: Few people with more resources are willing to finance these kinds of organizations because they don’t see any direct benefit. The biggest boosts I’ve heard of are when people die and leave a portion of their will to a humanist organization. That has been the largest financial support for these organizations, outside government-funded ones, like the Norwegian humanists. The Norwegian humanists receive government funding and function just as well as the churches—sometimes even better.

Jacobsen: When I spoke with them in Copenhagen in 2023, they wanted less government funding, which I’ve never heard from a religious institution. It’s almost funny—”We want less money.” They could build institutions, donate to neighbouring countries, and support surrounding communities. It’s impressive.

There’s been a lot more conversation about the differences in funding between the North and South and how that affects growth rates. In North America and Western Europe, for example, humanists advocate for many things—such as healthcare, pharmacare, and education systems—that are already established. These regions often have lower correctional rates as well. These are the things that humanists value and aim for globally.

Heuser: There are differences, but those things are central to what we want to achieve.

Jacobsen: I’ve noticed that the global humanists I’ve met from the Global South tend to be more resilient because they face tougher circumstances. They have much to teach the Global North about creativity, especially since they must be more resourceful with limited resources.

Heuser: I agree. 

Jacobsen: To help the overall humanist movement, more financial support should be provided from the Global North to the Global South. However, the knowledge exchange should be bidirectional, particularly regarding creativity—humanists from the Global South can offer valuable insights. What creative solutions or activities have you found while working, living, and consulting in the southern regions? One thing I’ve noticed, similar to Brazil and Canada, is that distance is a big challenge. Some communities have started doing online discussion groups and WhatsApp groups. 

Heuser: We have a WhatsApp group for everyone, and it helps people connect.

Jacobsen: So, that’s been effective?

Heuser: Yes, it works well. People often use it to find out how many humanists are in their city and arrange local meetings.

Jacobsen: That sounds like a good solution for connecting across large distances. What would you mainly recommend for humanist organizations to grow, become more resilient, and handle challenges such as economic, legal, and community violence? What are the key issues humanist organizations might face?

Heuser: As I mentioned, we are so few that we only have a little power to do a lot. But the most important thing would be to spread the idea more, to get more people to understand humanism and what we propose. That would make a difference because not all atheists are humanists. There are many atheists, but they don’t necessarily have the idea of an ethical system based on humanism.

Jacobsen: Yes, that’s a very good point.

Heuser: The main focus is getting the message out to reach more people.

Jacobsen: There’s also potential for building inter-belief or inter-organizational partnerships. Many people, even if they don’t explicitly talk about humanism in their daily lives, work, or activism, align with the core values of humanism. Many human rights organizations, for example, do work that reflects humanist principles, even if they don’t call it that.

Heuser: Yes.

Jacobsen: Feminist organizations as well, especially when it comes to addressing issues like sexual violence, which is something that often overlaps with humanist concerns.

Heuser: Right. For example, in evangelical communities, when women go to their pastor for help, they’re often told to pray to God for their husbands to change. That’s the only advice they get—no real help. They don’t help her. They tell her to endure it, not to complain.

Jacobsen: And issues like femicide—the rates tend to be higher in these communities, correct?

Heuser: Yes, the rates of femicide and domestic violence are quite high, especially in evangelical groups.

Jacobsen: What role can humanists play in addressing these issues? Has there been any advocacy to slow it down?

Heuser: Unfortunately, as a small group, we don’t have much power to interfere with these issues on a large scale. If we had more people, we could do something. But as it stands, our influence is limited. But there are things humanists could do if they had more numbers. For example, I know of one humanist celebrant in Brazil who performs humanist ceremonies. Even though he’s not a formal group member, when someone asks about humanist ceremonies, I refer them to him.

Jacobsen: That’s great to hear. There are small wins like that. Thank you so much for your time today. Do you have any final reflections before we wrap up?

Heuser: Not really; I’ve given you as much information as I could. It was less than you expected, but if you have more questions in the future, feel free to reach out.

Jacobsen: Absolutely. We’ll stay in touch. Thank you again.

Heuser: Thank you. Goodbye.

Jacobsen: Goodbye.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

AJ on Global Humanism Lessons From Singapore

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/10/23

AJ serves as a director and trustee of Humanists International. He is a founding trustee of the National Multifaith Youth Centre in the UK. He also serves as national coordinator of Young Humanists UK.. He can be seen on XInstagramMetaLinkedInHumanism Now podcast, and his professional pagelast interview too.

Scott Douglas Jacobsen: So, here’s another recap of the International Humanist Conference in Singapore, which was held alongside the Humanists International General Assembly, featuring prominent figures from the humanist movement. A notable name in youth humanism from the UK attended. AJ, what was your first impression of Singapore when you arrived? And what would you say was your main takeaway?

AJ: My first impression? I’ve visited Singapore several times before. I have family there, and in Malaysia, so it wasn’t my first time experiencing the culture. In that sense, it felt like coming home, with a sense of nostalgia. I hadn’t travelled to Singapore—or much at all—in the past five years.

It was refreshing to be on the road again and to reconnect with fellow humanist friends. The experience may not have been as new or surprising to me as it was for others. Still, I did appreciate the warm Singaporean welcome, generous hospitality, and positive, energetic way of speaking. The honesty in how Malaysians and Singaporeans express themselves resonates with me. The welcome from the humanist community in Singapore was fantastic.

In the lead-up to the conference, there were some concerns about government oversight, surveillance, and their interest in our activities—particularly about speaker visas—which might have conflicted with the human rights values held by many of us. While some concerns did come up, they didn’t overshadow the event. The immigration process was smooth, and the friendliness and dedication of the people immediately struck me.

As for my takeaway, I was particularly pleased that interfaith dialogue and harmony were central themes at this conference. The International Humanist Conference (hosted by Humanists Society Singapore) and the Humanists International General Assembly took place over the long weekend. Interfaith dialogue is a significant aspect of my Humanism and is why I joined the humanist movement. I am a humanist ambassador, someone who engages in dialogue with other faiths and beliefs rather than being inward-looking. Singapore embodies that spirit, and I left with renewed motivation and inspiration to continue my interfaith work. That message truly resonated with me.

Jacobsen: Did you participate in any speakers, workshops, or guided tours?

AJ: Yes, as a Humanists International board member, I was able to attend quite a few sessions. Certainly, the guided tour stood out to me. It continued the interfaith theme of Singapore. It was present every day of the event. The guided tour, including a workshop-style Q&A session, really stood out. There was also a demonstration of some interfaith work and deradicalization efforts. We visited a mosque as part of the cultural tour, so the tour/workshop combo was part of the same event.

The tour highlighted Singapore’s deep history, even though it’s quite a small place geographically. Different parts of the city reflect different aspects of its history. We visited a synagogue, though we didn’t go inside, and we also saw the old colonial British quarters, Indian areas with a history of Indian merchants, and the Malay and Chinese districts. For those on the tour visiting Singapore for the first time, it was an excellent way to showcase why Singapore places such a high value on interfaith harmony.

Singapore’s past includes violent conflicts between different groups, often stemming from colonial decisions. Singapore decided to set differences aside as a city-state and prioritize tolerance and coexistence. This is a great source of pride for Singaporeans, and that sentiment was very clear throughout the tour.

As part of the tour, we also visited a school where they emphasized that everyone in Singapore must learn English. Still, they also have to learn their native language, whether it’s Malay, Tamil, or Chinese. This reflects the pragmatic values of Singaporean society, which seeks unity through shared language and encourages a strong connection to individual cultural heritage.

It wasn’t anything new to me since my Indian family has been in Singapore for about 20 years. However, it was still inspiring to see it in practice. We could weave in the humanist and interfaith messages during the cultural tours.

Here’s an example of how they promote inter-religious harmony with government approval. We must acknowledge that the government sees the benefit, even for cynical economic reasons. Inter-religious harmony is beneficial because it doesn’t interfere with business and makes the environment more attractive for businesses. Singapore has thrived because of this approach. In that sense, there was a certain poignancy to it all.

Speaking as a UK resident, just a few weeks before I left, communal violence had broken out in certain areas. It became a national and international story, with fears of riots spreading to many cities. In the end, it didn’t escalate as feared, but the violence in one town caught the nation’s attention and shocked us. It reminded us of the society we’re living in post-Brexit.

So, we arrived in Singapore and took this cultural tour the next day. Our guide—a Singaporean—talked about the terrible riots they had in the past, with violence, bloodshed, and militaristic marches from different faith groups. The government had to make a decision and take the lead. They told the faith and cultural groups, “You’ll have a place, but it’s a place we define.” And that place was the same for every religion.

It was inspiring, though perhaps not perfect and too heavy-handed for those with Western sensibilities. Some might call it a manufactured or artificial harmony. Whatever it is, it works in Singapore in ways the UK model doesn’t. It was sobering, especially as someone with a British passport coming over and seeing this firsthand.

I should also mention the deradicalization workshop, which included visiting a mosque. It was a Sunni mosque right in the middle of Singapore, and it worked closely with the government and security services to deradicalize Singaporeans from various backgrounds—regardless of class, nationality, ethnic background, or even gender. Both males and females, even teenagers, who might have been radicalized online, are part of this effort. They focus on Muslims who have been drawn towards extremism or are showing sympathies for extremist ideologies.

That was particularly inspiring—their commitment to this work. We humanist guests to the mosque hit them with a few hard questions. You’re asking people to suspend their disbelief and believe in something without evidence, which in this case is Islam, even if it’s moderate Islam. So, it would be surprising if some people took their interpretations further. Isn’t it all part of the same path? This sparked quite a lively discussion between the humanist audience and the deradicalization staff at the mosque.

For someone like me, I run a Quran class, and I have many progressive Muslim friends. I also engage in interfaith dialogue with Muslims, studying the Quran, reinterpreting it, etc. That aspect of the conversation stood out to me as well.

Jacobsen: When it comes to the style of conversation within interfaith harmony work, as I know you’re very involved in that in the UK—particularly in orienting Humanism towards increasing tolerance, compassion, and advancing human rights—did you notice a difference in language use at the interfaith harmony workshop or presentation compared to the British context? They have similar goals. But do they use different means in terms of communication styles?

AJ: Yes. That’s something Britain can learn from. Of course, the two countries have slightly different personalities. Singaporeans communicate much more practically, matter-of-fact, and directly. They’re very down-to-earth. Brits, like Canadians, tend to beat around the bush more, with a lot of deference and politeness, often not directly saying what they mean.

Sometimes, that British approach can be beneficial. As Lincoln said, “The point of tact is not sharp.” But in Singapore, they can be quite sharp, yet it works because they’re clear that the sharpness is not about discriminating based on faith. It’s more about saying, “Look, we’re all Singaporeans.” They’ll lay down the law in a way that says, “If you act this way, we, as a society, have to object because that’s not what being Singaporean is about. It’s bad for business or bad for the nation’s goals.”

They emphasize how, 50 years ago, Singapore was seen as a backwater in the Malay Peninsula. Still, now it’s known globally for its intelligence, work ethic, financial power, and trade. They’ve achieved that by choosing a certain direction and pulling together as a society, creating a Singaporean identity.

The tour guide mentioned that this identity is a “manufactured” one. Being “Singaporean” didn’t exist long ago but was purposefully created. That identity has been actively embraced and is still alive and well today. It’s kept in the forefront. In contrast, in Britain, there’s more of a tendency to “coddle” people, so to speak—everyone wants to get along, and we’re often overly nice to each other. But here, things happen without too much government interference, while in Singapore, there seems to be more of a fear or respect for the government.

There’s a noticeable difference in how the two countries interact with their governments and the public. In Britain, it’s not seen in quite the same way.

Only some people agree with the government’s approach. Some people think the government is too soft on certainissues, like preaching. In contrast, others feel it’s overreaching, so they disengage entirely. 

The government’s backing of interfaith institutions in Singapore, especially the IRO (Inter-Religious Organization), gives these activities more credibility than those in the UK. In Singapore, government support lends interfaith work increased legitimacy, whereas, in the UK, the approach often feels a bit “kumbaya”—very soft, idealistic, and sometimes naive. We’re constantly grappling with nebulous concepts, especially in the post-Brexit environment, like “British values.”

What exactly are British values? How do we define them? And once we do, do we have the confidence to assert them and say, “These are British values. You either opt in or leave”?

Singapore is clear on this point—they’ve decided to enforce a strong social contract. In some ways, they’re almost forced to because of geographical limitations. There isn’t enough space in Singapore, so if you’re going to stay there, you must sign up for certain aspects of their social contract, which is rigidly enforced.

In the UK, it’s different, partly due to the long history of invasions, waves of immigration, and the post-colonial environment. Many young Brits don’t have the appetite to be forceful or demanding of the immigrant population. For these reasons, interfaith conversations in the UK don’t carry as much weight. They aren’t as respected, even by the government.

In Singapore, interfaith efforts are more successful because of the government’s support and the collective buy-in to the Singaporean identity. They can afford to be more direct. There’s a sense that interfaith work is part of building a great Singapore. They tell people, “This is why we’re here—get on board.” And people generally go along with it. In the UK, not so much.

Jacobsen: That’s an interesting analysis. Your commentary on Singapore’s interfaith work highlights its pragmatism. But it’s also about the broader approach to interfaith work, which is contextual nationally. Singapore’s history is different from Britain’s, and its geographic context and constraints are different, too. Both are wealthy, well-educated countries, but those geographic constraints place pressures on the type of country you can build and how you define national values. In Singapore, they’ve defined “Singaporean values,” and interfaith work is integrated into that framework. I agree with that analysis. What were the emotional highs and lows of the conference for you—not just the takeaways, but your feelings during the event?

AJ: One of the most memorable moments was Sunday, Friday, or Thursday. I am trying to remember the exact days, but before the official conference and the General Assembly began; they hosted a social night, which included a buffet dinner.Afterward, they had an open mic session—though it seemed spontaneous, it had some structure. Maybe the president of the humanist societies from Singapore and Malaysia would come up and speak, along with Andrew Copson and a few others. That part was planned.

Then, they asked, “Does anyone else have something to share?” because there was time left; and people didn’t want to head home immediately. What followed was almost an hour of performances. My fellow board member Roslyn Mould came out with an LGBTQ pride song, a rap, which she displayed on the projector while dancing around. She got everyone up and dancing, too.

It turned into an impromptu talent show. Peter Dankwa from Humanists International played an instrument—the harmonica.. People also read poetry. I loved that. People introduced themselves, and it felt like a gathering of ambassadors. Sudesh Ghoderao from India came up, and many ambassadors or leaders from their respective countries also spoke. It was nice and very spontaneous.

People voiced their concerns in a very open forum. It was so successful that we discussed it in the board meeting afterward and decided we should have more of these kinds of sessions. While we want things to be manageable, having an open mic format allows people to share freely. Some gave speeches about what was happening in their countries, while others performed or expressed gratitude.

There were discussions on various issues; someone even raised the topic of Israel and Palestine. A representative from Free Thought Lebanon spoke, which resonated with me. That may have been one of the emotional lows, especially when we passed resolutions on Afghanistan and Venezuela. The resolution on Venezuela could have been much stronger, but it passed nonetheless.

There wasn’t a voice from the members on the Israel-Palestine issue, and someone from the audience did raise that during the General Assembly, saying, “There’s an elephant in the room that we’re not addressing.” That was an area for improvement, and it was disappointing. But someone raised it during this unstructured open mic session before the conference officially began. People were nodding along, and giving a good reaction was a highlight, even if it still needed to be addressed formally with a resolution.

Jacobsen: How are you planning to incorporate some of the lessons from the General Assembly in Singapore into youth humanism globally once you’re back and settled, even though it might feel like months since you were at the conference?

AJ: Yes, time does always seem to run away from us. Seeing many young volunteers from the Singaporean Humanist Society and the Malaysian and Indonesian Humanist societies was very pleasing. It’s tough to be openly humanist or atheist in those countries, but having their presence was significant. The Malaysian society rejoined after dropping out, and this was the first time that the Indonesian group Humanesia was admitted as a member.

Now that we have those regional groupings in the informal WhatsApp community of Humanists Worldwide, I want to build on that, harness and elevate their voices, and make them more visible on Instagram, TikTok, or wherever they’re active. They’ve got a lot of enthusiastic volunteers.

In the past, I’ve done other interfaith work in Singapore from 2018 to 2019, meeting Baha’is, Sufi groups, Muslims, and Buddhists. This time, however, it felt like there was even more energy from Singapore and Malaysia, which we need to include here in the UK. Tapping into that, cross-promoting, and elevating their voices to energize British youth would be very welcome.

As the coordinator of Young Humanists in the UK, along with my colleague Nicole Shasha, I sometimes feel like we’retoo relaxed and lackadaisical. Our friends in Sweden say the same thing—they almost wish the Swedish Church was worse because things are too comfortable, making it hard to push Humanism forward without a clear “enemy.”

Connecting UK youth to Malaysian and Indonesian youth, especially in the context of major social issues like Israel-Palestine, could be a powerful opportunity. To return to the missing resolution on Israel-Palestine, while it was discussedinformally around the conference, it needed to be formally addressed with a resolution or official statement.

That’s a significant gap, especially when youth are looking to charities, NGOs, or global movements, especially those that put human rights and equality at the forefront. We need a clear stance on Israel-Palestine, whether from the board, the members, or even just individual humanist board members. Over the past year, I’ve tried to be active on TikTok and, in my capacity, speak out on the issue, but I feel we’re missing a massive opportunity to connect with the youth on what is one of the most important social justice issues of our time.

This issue could become as big as another Vietnam or Iraq war—arguably, it already is. Time will tell how history views it. That’s why it’s so important to address it. For example, one of the first questions our Indonesian friends asked before joining and after being voted in was, “What’s Humanists International (HI) doing? What’s the global humanist movement doing about Israel-Palestine?”

And we couldn’t point to anything concrete. That’s a major lesson to learn. I’ve been involved in personal activism on Israel-Palestine in one way or another since 2008. Still, I have yet to have the opportunity to link it with Humanism directly. I’d love to do that more, not only because it would energize and connect with youth here in the UK but also because it’s the right thing to do.

Jacobsen: AJ, how can people get in contact with you, read your work, or listen to your fabulous podcast?

AJ: Thank you! Yes, you can include a link to my website, alavari.info. All the links to my social media are there—TikTok is where I’ve been most active recently. The podcast Humanism Now will becoming  back shortly after the summer break. I help co-produce it and also join the guest panel on the podcast. It’s UK-based but has an international flavour.

I’d invite the audience to follow our work there!

Jacobsen: AJ, thank you very much for taking the time out. I appreciate it.

AJ: I appreciate you, too. Have a good one.

Jacobsen: Take care. Speak soon.

AJ: Excellent. Take care. Bye!

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Anthony Cruz Pantojas, MATS, MALS, BCC on Global Humanist Reflections

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/10/22

Anthony Cruz Pantojas, MATS, MALS, BCC (they/them), is the Humanist Chaplain and Coordinator of Africana Spirituality at Tufts University. Pantojas was the delegate for Atheists United for the Humanists International 2024 General Assembly in Singapore.

Jacobsen: So, Anthony, what was your experience in Singapore at the General Assembly for Humanists International?

Pantojas: I’ve been reflecting on my experience. It was the first time I took an extensive international trip. It was “a shift in my center.” As I headed to Singapore, I reflected on how we define the center of our worlds.

Of course, on a 22-hour-plus flight, I thought about where I was headed, who I would meet, and the purpose of going. It exceeded my expectations. I arrived and left with a deeper sense of humility, awe, and gratitude for the opportunity to go.

Jacobsen: Did you have to apply to get the chance to go, or were you just told, “You’re going,” and suddenly found yourself on a 22-hour flight to Singapore?

Pantojas: It was a combination of different factors. It began as a conversation about my desire to attend, and having worked with Evan Clark, the Executive Director of Atheists United, at a youth conference a few months prior, everything aligned. I received support from Humanists International through a travel grant and financial support from other peers, which made it possible for me to attend.

Jacobsen: When you finally landed in Singapore, did you go straight to the hotel and conference, or did you take some detours, like trying out local food or getting a souvenir?

Pantojas: It was an unplanned detour. I happened to sit right behind one Debbie Goddard, one of the Humanists International board members who also is a staff member from American Atheists. I connected with her and then met with other peers from the US—again, unplanned. We took public transportation together, which was an amazing experience, going directly from the airport to our hotel and sharing a meal. That was a highlight of the trip. The spontaneous interactions created a palpable sense of hospitality and welcome. So, yeah, that was the start of my experience.

Jacobsen: What was it like meeting humanists from different regions of the world? This is often a great wake-up call that helps people realize various concerns while noticing the same core value systems.

Pantojas: I wouldn’t use the term “wake-up call” because I hail from the Caribbean, specifically Puerto Rico, one of the oldest colonies of the United States. I’ve always lived in this experience of being a US citizen while being perceived and understood as outside the North American Imaginary. I’ve always had a pluralizing experience in life, which extends to my practice of humanism.

I’ve always had a sensibility towards broadening the notion of the “center” and understanding humanism beyond the Western conceptions of historical humanism. What I needed, and what I was seeking, was exactly what you’re asking—how do we begin to listen and become proximate to peers and colleagues navigating their sense of identity and belonging? How do they strategize and live through a secular perspective, particularly where they might put their lives on the line for it? To another extent, this is more of a philosophical stance.

Of course, you identify as a humanist, atheist, or whatever term resonates with you. To other understandings, it’s an amalgamation of philosophy, identity, culture, and various concepts of a secular humanist, atheist, or non-theist life. So, again, it was both a microcosm and a global experience at the same time. 

Jacobsen: What are some of the more personally noteworthy presentations or workshops you could attend at the conference?

Pantojas: More than just the presentations, it was the opportunity to participate in the tours I signed up for. Not to my credit, but more to my obliviousness, I met people from the Humanist Society (Singapore) without knowing they were staff or in leadership positions. Just meeting them as members of the tour was amazing to me. I emphasize relationality, one of the main frameworks I’m constantly trying to embody, practice, and center in my work and life.

The Humanist Society (Singapore) curated various tours from various organizations. They were ushering us into a world that isn’t my own and listening to how they frame their histories. They live in a relatively young society, yet the design, intentionality, and work that went into building what they have is impressive. That speaks to human creativity and capacity—what can be achieved in what some might call a modern world.

That leads me to the Humanist Society (Singapore) itself. We were able to come in and see the work they’ve done and are still doing, especially in collaboration with Humanists International, to put together this international conference. I’m still reflecting on and cherishing that in my work here and in conversations with peers.

Jacobsen: Were there particular people you met that you clicked with?

Pantojas: I connected with the president of the Humanist Society (Singapore), Norhaiyah Mahmood, without knowing she was the president at first. Her warmth, hospitality, and how she supported one of the tours in such a non-imposing way stood out to me. I talked with her and later found out she was the president. I was like, “Oh, wow!” It didn’t change anything, but the fact that she modeled a humanist stance that made others feel seen, welcomed, and accompanied was amazing.

I also connected with many other people—spoke, bantered, and strategized with them. I remember connecting with folks from Asia, Africa, and Europe. It was great to chat with them while walking or commuting to different events, and seeing the diverse work they are doing within their contexts was inspiring.

Jacobsen: When it came to what you hoped to get or take away from the conference and General Assembly, what were some of the bigger takeaways? And what were some of the smaller, more nuanced things you wouldn’t necessarily have expected when you first went?

Pantojas: Yes, the more nuanced takeaway is the power of positionality and how it plays out in a space that connects to voting power—in this context, the General Assembly specifically. How does a person representing an organization (whether a full member, affiliate, or otherwise) use their vote, voice, and perspective in a space that then shifts into global humanist and secular policy? I’ve been exposed to and understand this since I serve on humanist and non-humanist boards and organizations. I see the value of shifting or distributing power as board members, staff, and others participate in decision-making. But being in this global space for the first time and seeing how even one vote makes a difference was a mind-shifting experience.

That’s a common experience when you realize it’s not just symbolic democratic action. People take their time and use their votes carefully, raising their cards depending on how many votes they have. It’s a good experience.

Jacobsen: Were any policies, declarations, or new board members that stood out to you during the voting or presentations? Is anything particularly noteworthy?

Pantojas: What stood out for me was how we utilize our experiences, institutional power, and capacity to vote to center other communities that might not be present in the space—and the complexity of what that means. We want more diverse representation, yet sometimes, the work doesn’t fully benefit those not physically present in the space. One of my takeaways is the careful consideration of those voices that are missing.

Where am I, relative to the themes, topics, or changes being discussed? How do I respond, even if I am not directly affected because it’s not my experience? Are we making decisions that perpetuate structural violence? I summed this up in a conversation with a colleague during a recent presentation, reflecting on my positionality—hailing from the Global South but being positioned in the Global North.

How do we navigate those multiple worlds? It’s not about leaving behind or saying, “I’m no longer connected.” In a globalized world, we don’t need to be physically present in a place to feel the power and repercussions that democratic processes have within our global communities. It is about interdependence.

Jacobsen: Were there any conversations about the influence of communications technologies, like the Internet, on organizing activism and community for international humanists?

Pantojas: Yes, on a smaller scale. Using WhatsApp, for example, speaks to people’s preferences. It was interesting to see who already had the app downloaded and who advocated for other apps or media based on what they were used to. For some, this was how they communicated daily—how they connected—especially when it’s not safe to be publicly visible or hold a sign saying, “Hey, I’m a humanist.”

For example, the WhatsApp group had different groups, settings, and formats that were right to hold the global experience and contextualize it to other folks’ different expressions, needs, and desires. Of course, all of them were open. It was amazing to see how we were not just using the material, the physical world, by moving through it but also integrating the digital world, which is so much a part of us. That was something I deeply appreciated because, throughout my time there, it was one of the primary ways to communicate. And I thought it was just amazing to be able to do that. 

Jacobsen: What are some integrations of a theme or style of presentation that you saw in Singapore that could be carried forward into the next General Assembly?

Pantojas: Yes, one of the reflections I held onto was how much I showed up for all these different things, or maybe if I missed something—like a dinner—because, of course, I was exhausted that first time. I wanted to hear more about the Singapore Humanist Society. Not in an incredibly formal way, but more like: What are you doing? What have you done? What has worked? What hasn’t worked? Not necessarily to compare and contrast but to hear about their organizational processes.

During the pandemic, I had the opportunity to attend one of their Zoom conferences specifically for Asia, and I joined. That’s how I continued the work of listening and being in proximity and solidarity with other humanist organizations, communities, and practitioners. I missed that and wanted more of it.

Regarding how this relates to the next General Assembly, General Assemblies should be contextual to the realities of the community hosting it. I wouldn’t translate things directly from one context to another. However, I hope it becomes more open regarding visas and creates opportunities for people to attend. Access is crucial to the human experience in general. The way we’re trying to model that we are a global community invested in democratic processes, connected to radical listening, and genuinely hearing what the members desire, need, and want—it’s important to create opportunities for the most people to participate in an international gathering like this.

Jacobsen: Do you have a favourite food you tried there?

Pantojas: I had duck several years ago when I was living in Manhattan, New York, and got to taste it just a week or two before I left New York, and I never had it again. After one of the tours, which was led by a Chinese woman local to Singapore, she recommended an authentic spot to eat. I had the opportunity to have a meal there with another participant from the international conference. I had duck with rice and Thai tea.

It was such an amazing experience because it was so local. It was like an everyday, ordinary place to have a meal. It wasn’t a flashy, high-end place. It was just, “Hey, everyone’s having a meal here,” and that was amazing—to have the same food that everyday people enjoy was incredible.

Jacobsen: How long did it take to get over the jet lag when you returned from that 22-hour flight?

Pantojas: I was very surprised by how well my body adapted. Whether it was the adrenaline, excitement, or a combination of everything, I adapted quickly. I noticed that, at least on the Singapore side, the nights felt long. But other than that, I was able to do everything. When I returned from my trip, I hosted an open house for my work. So, as we say, I had to hit the ground running.

Jacobsen: Are there any parts I missed? Do you feel comfortable that I’ve covered everything?

Pantojas: Yes, we’ve covered most of it. Unless you want to bring up something or something you’re curious about. Being the only Puerto Rican in that space was surprising and unsurprising. It wasn’t a new feeling, but it still held both surprise and familiarity. In the American context, it’s not unusual to feel like the “other” as a Puerto Rican, so it’s a kind of bland surprise.

Jacobsen: Right. In a place like Singapore, though, you’re removed from that negative historical context that might exist in the U.S. for Puerto Ricans. It’s a different kind of detachment from that history. In Singapore, or even in a broader South or Southeast Asian context, the experience is different because you don’t carry the same baggage of American colonialism or marginalization. You meet people and access services, but it detaches from that historical context. Psychologically, it feels different in terms of being the “other.”

That ties back to what you mentioned earlier about shifting the center and the concept of positionality. When does one hold spatial, cultural power, access, or even domination in certain spaces?

Pantojas: It’s about understanding when and where we hold power and how it plays out in different contexts. How does that shift and change depending on your context? How do you navigate those processes? It was also fascinating to be in Singapore and connect with people from Latin America and South America in that space.

I had to fly 20-plus hours to physically connect with people from other parts of the world, specifically from my immediate area of cultural proximity. That was enriching personally, but also in terms of the invitation I took away from it. How are we continually creating everyday moments of encounter and programming to strengthen and expand our relationships—not just for the sake of the relationships but also for modeling and building a global community?

At least for me, it’s centered on relationships. It’s not just about attending a conference or doing delegate work. It’s about how we think about the character of our relationships. One example of connecting the digital and the physical is that I’ve been using some of the interbelief work published by the Humanist Society of Singapore for several years. They do incredible work navigating interreligious engagement, and other aspects of building bridges between communities.

Regarding HAPI, it was incredible to physically meet many of these young humanists, who are doing incredible work, building generational relationships, producing knowledge, and building capacity and leveraging their funds of knowledge in their contexts. They’re also using digital platforms to allow others, like myself, to witness their work. Sitting down, having a meal, and listening to many different stories was a powerful experience. 

Jacobsen: Thank you so much for your time today. Anthony, nice to meet you. 

Pantojas: Thank you so much. Be well.

Jacobsen: You too.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Aftab Siddiqui on AMDC Endorsement of Harris and Walz

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/10/21

The American Muslim Democratic Caucus (AMDC) has officially endorsed Vice President Kamala Harris and Governor Tim Walz for President and Vice President in the upcoming U.S. election. Highlighting their commitment to peace, human rights, and diplomatic solutions, the AMDC emphasizes their alignment with the organization’s values of democracy, fairness, and justice. The caucus urges American Muslims to support the Harris-Walz ticket, citing their “Freedom and Future” platform as the most promising choice for advancing both domestic and international progress. The AMDC plans to mobilize efforts nationwide to back their candidacy. 

At the first Muslim Democratic Caucus, speakers discussed American Muslims’ political journey. Initially endorsing Bush in 2000, Muslims felt abandoned by Republicans after 9/11. Formerly GOP donors, many shifted toward the Democratic Party. Leaders like Keith Ellison urged increased political involvement, highlighting the need for Muslim representation at all government levels.

Aftab Siddiqui is the Co-Chair of the AMDC. 

Scott Douglas Jacobsen: Today, we’re here with Aftab Siddiqui from the American Muslim Democratic Caucus to discuss the endorsement of Kamala Harris and Tim Walz for president and vice president, respectively. Please tell us about the discussion around this endorsement and the reasons that ultimately led the organization to decide.

Aftab Siddiqui: The discussions have been ongoing for the last 10 or 11 months, particularly in light of the ongoing violence in Gaza and the West Bank. There is a lot of anger and anguish about what is happening there, and everyone understands that the United States is a key player that can influence the situation. Unfortunately, President Biden has refused to take substantial action beyond expressing deep concern over civilian casualties and claiming that Israel is assuring the U.S. that everything is by international law. This has gone on for far too long.

As a result, Biden has lost significant support within the Muslim community, particularly the American Muslim community. Kamala Harris, as vice president, shares some responsibility. Still, we all recognize that there is only one president in the United States at a time. Until January 20th next year, Biden will remain in office, and whatever he says goes. Kamala Harris does not have much influence over the administration’s decisions, especially since Biden and many of his advisors firmly support Israel. We believe that Kamala needs more (different) policies, particularly in the Middle East.

Jacobsen: What are the perspectives within the Muslim community on how to move forward politically?

Siddiqui: There are varied opinions within our community about how to proceed. Some believe we should not vote and stay home in protest. Others feel we should not sit out and instead support a third-party candidate. Many people are considering this option, with Jill Stein, the Green Party candidate for president, being favoured among this group. I haven’t heard anyone talking about voting for Trump, although historically, around 10% of the Muslim community has supported Republican candidates. Still, I haven’t seen anyone openly advocating for Trump because of his anti-Muslim and anti-Palestinian rhetoric. During his first term as president, he was certainly not a friend to the Palestinians.

Now, the community is split. Many imams and community leaders are urging people to vote rather than abstain, so we are left with two main options: either vote for a third-party candidate or support the Democrats. There was much discussion around this. While there were differing opinions, we reached an almost unanimous consensus.

Jacobsen: Let’s discuss the current support for the Palestinian cause. What has your organization observed over the last ten months?

Siddiqui: The only consistent support we’ve seen over the last ten months has come from the left—specifically, progressives, young people, and the grassroots of the Democratic Party. More than 70% of them have been advocating for a ceasefire and are even willing to support an arms embargo on Israel. We concluded that the Palestinian issue in the United States is not only a moral and justice issue but also a political one. We’re receiving support primarily from the Democratic Party, maybe not from the top echelon, but certainly from the grassroots. Time and again, we’ve seen the grassroots rally in support of Palestinians, whether through student-led demonstrations or others risking their careers and academic credentials to stand in solidarity with Palestinians.

So, we decided that the only way forward was to support Kamala Harris. While it would have made things easier for us if Kamala had been more neutral in her positions, we recognize that she has spoken about Palestinian rights. She supports a two-state solution and has emphasized the dignity and human rights of Palestinians. However, her rhetoric in support of Israel has also been quite strong. But this is an election year, and we are in the final few weeks of the campaign. No candidate will make statements that could harm their political prospects, especially in what appears to be a close election, according to most polls and reports. It may not be as close, and Kamala might win by a large margin, but for now, the trends suggest the race is tight, particularly in swing states.

We understand the challenges of politics, having been involved for more than two decades. It’s difficult for someone in Kamala’s position to take a stand against Biden’s policies or stances.

The community remains divided, and emotions are running high, particularly with the situation in Lebanon flaring up. We are deeply concerned, as we have a significant Lebanese community within our ranks. Their families, homes, and loved ones are in danger due to the actions of war hawks in Tel Aviv, frankly speaking. This is another reason we view this as a political issue, and we have decided to move forward by supporting the Harris-Walz ticket, hoping they will win.

If they do win, we will have at least 70% of Democrats at the grassroots level with us, and we’ll continue to apply pressure to change U.S. policies regarding its blanket support for the state of Israel. We understand that Israel is a friend and ally of the United States. Still, we also see how pro-Israeli forces dominate the mainstream media. The media constantly parrots statements from the IDF, with very little coverage given to the plight of Palestinians or the situation in Lebanon.

Additionally, there are interest groups that want to keep the conflict ongoing. The United States commits about $4 billion annually to Israel, and these funds are used to purchase U.S. weapons and hardware. Naturally, the military-industrial complex benefits from this arrangement and would like to see even more billions flowing into their coffers.

Jacobsen: There’s a strong support base for continued aid to Israel. Could you explain what factors contribute to this, particularly from within the Republican side and interest groups?

Siddiqui: Yes, there are indeed strong groups that support continued aid to Israel. On the Republican side, there are evangelical Christians who believe, based on their interpretation of the Bible, that Israel must be in a dominant position to facilitate the second coming of Christ. This is a significant factor. Then, there are powerful lobbies, like AIPAC (American Israel Public Affairs Committee). AIPAC, for example, is spending $100 million to ensure that no congressman, congresswoman, or senator is elected who speaks independently on this issue. Unless members of Congress align with the Israeli perspective, they face threats in their primaries or general elections. This is why many Congress and Senate members support almost anything Netanyahu demands, regardless of the president’s position. Although I don’t think Biden opposes these policies, we all remember how, during Obama’s presidency, Netanyahu was invited to address CongressMany Democratic members boycotted the speech, much like today.

But the reality is that AIPAC has a stranglehold on both Congress and the Senate. That’s one of the main issues. On a personal level, I understand that this is a marathon. Any meaningful change regarding the political situation and the Palestinian issue will take time. I’ve been working on this issue since arriving in the United States in the late 1990s, and back then, there was virtually no support for Palestinians within the Democratic Party. We faced significant obstacles trying to pass resolutions on the two-state solution or any form of support for the Palestinian people. However, after the events of October 7th, a tragic and horrible occurrence, the situation has shifted.

The aftermath of October 7th has led to a shift in the thinking of many Americans. Now, more than 50% of Americans are deeply concerned about what is happening in Gaza, and they recognize that it’s morally wrong. People understand that someone needs to intervene to stop this. There is now much more understanding of the Palestinian issue—their humanity, demands, and call for self-determination. From this perspective, I would say that support for Palestinians among average Americans has grown significantly.

The Palestinian issue is political here; as they say in politics, timing is everything. Right now, we have the support of most Americans and about two-thirds of Democrats. We intend to continue working on this; and within a few election cycles, we’ll be able to change U.S. policies regarding Israel and Palestine.

Let me also talk about the American Muslim community. There are three large groups within the community. The largest group is the indigenous Muslim population, primarily African Americans, who make up close to 40% of the community. They have overwhelmingly voted for Democrats. The other two major groups are South Asians—Pakistanis, Indians, Bangladeshis, Sri Lankans, and Nepalese—and then there are the Arabs, people from the Middle East.

The Arab population from countries where democracy hasn’t traditionally existed initially struggled to understand the value of voting and the political process. This was particularly true for the first generation of immigrants. However, that has changed, and now we are seeing thousands of younger Arab Americans who do understand the value of democracy and the importance of voting.

Among the South Asians, many come from countries where some form of democracy exists, so they tend to understand the importance of political participation. Looking around, you’ll see more and more of these individuals involved in different political groups across the United States. However, it is important to remember that 40% of American Muslims are Indigenous [Ed. Defined as inclusive of African-American or black Americans by Siddiqui.], and 60% are part of the immigrant community. These immigrant communities often come from countries with a deeper understanding of the situation in Palestine and maintain a global perspective. They are at the forefront of the struggle for Palestinian rights.

The community remains divided, but we emphasize the importance of voting and encouraging them to vote for Democrats from top to bottom. That’s the only way out of this difficult situation for the American Muslim community.

Jacobsen: What about distinctions among sects or denominations? Are the differences not based on heritage—such as Bangladeshi, Pakistani, or Arab—but rather along sect lines like Sunni, Shia, or others? Are there any distinctions in voting patterns within those subgroups in the United States?

Siddiqui: We don’t see any distinctions in voting patterns based on sect. On a global level, regardless of sect, the Palestinian issue is a top concern for the 1.7 billion Muslims worldwide, no matter where they live. I’m from Pakistan, and I visit every two to three years. Palestine is consistently the top issue for Muslims there.

When I was in Pakistan earlier this year, in February and March, every day, the headlines were about Palestinian children throwing stones at Israeli soldiers and the soldiers shooting back. Horrific images like these, which we often don’t see in the U.S., are widely covered there. I’ve known about the Palestinian issue since I was a child, having grown up in Pakistan.

The global Muslim community has a deep understanding of the Palestinian issue, and there is virtually no disagreement on supporting the Palestinian people. This holds across sectarian lines, whether Shia or Sunni. Globally, about 80% of Muslims are Sunni, with roughly 10% (20%) Shia, give or take. Here in the U.S., when I first arrived, I had Shia friends who would pray in Sunni mosques, and I have prayed in Shia mosques, which is not very common elsewhere. However, because we’re such a small minority here—about 1 to 2% of the population—we don’t have the luxury of differentiating between sects.

As the Shia population has grown, they’ve built their own mosques and educational institutions. However, when it comes to voting patterns, there is little difference between Shias and Sunnis. They tend to vote in similar ways.

Jacobsen: Could you summarize what other issues, besides the Palestinian issue, were important to the American Muslim Democratic community in making this endorsement for Harris? What are the key issues for the immigrant communities in the American Muslim Democratic community, aside from the Palestinian issue?

Siddiqui: Immigrant communities tend to have the same issues as the broader local community. Health care, good jobs, and a strong economy are important. One key difference is the issue of guns. Immigrant communities come from countries where civilians are generally not allowed to own firearms, and the gun industry is highly regulated in many parts of the world. But in the United States, there is an unfortunate abundance of guns—millions of people own them, and it’s concerning.

One of the top issues for immigrant communities, especially Muslim families, is the fact that active shooter drills are now being conducted in elementary, middle, and high schools. Young children are being exposed to these drills, and it’s deeply troubling to many parents. Islamophobia is an important issue for our community.

The environment is also a critical issue, especially for the younger generation of Muslims. Climate change and environmental sustainability are top concerns. So, in general, the issues that concern the average Democrat—whether related to the environment, health care, or gun control—are also issues for the immigrant community, whether they are Muslim or non-Muslim.

In Texas, for example, where I live, voter turnout is low, even though there are more Democratic voters than Republican ones. When voter turnout increases, Texas could shift toward being a blue state. In fact, in the most recent U.S. Senate race against Ted Cruz, the Democratic candidate is leading by a small margin—1%. While that’s not a huge lead, it’s a significant psychological shift, showing the trend in Texas.

More people are moving to Texas from states like California, Oregon, New York, and New Jersey—predominantly blue states—so they tend to lean more Democratic. Obama lost Texas by 16 points, Hillary Clinton lost by 9 points, and Biden lost by just 5 points. Ted Cruz narrowly defeated Beto O’Rourke by only 2.3%. Texas is slowly moving toward the Democrats, but the state’s policies under Governor Greg Abbott continue to reflect conservative priorities.

Another important issue for immigrant communities is immigration reform. The immigrant community strongly supports changes in the laws to reduce the number of undocumented people living in the country. It’s estimated that around 12 million people in the U.S. are undocumented. While some corporations and big farms benefit from this—since undocumented people often don’t report abuses, are underpaid, and lack labour protections—it’s harmful to the economy and society. Undocumented workers often don’t go to the police or seek help, making it difficult to address crime in those communities.

Lastly, Texas faces challenges related to the separation of church and state. Governor Greg Abbott has been trying to introduce biblical teachings into the public school system, funded by taxpayer money. According to the U.S. Constitution, there should be a separation between religion and state. Still, the Texas Republican Party is gradually trying to erode that boundary. They’ve already made changes to the school curriculum, and it’s concerning for many who value the constitutional principle of secularism.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Peter Dankwa on the HI General Assembly in Singapore

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/10/21

Peter Nyarko Dankwa is a member of the Humanist Association of Ghana. He is outspoken about spreading humanism and critical thinking. He uses his blog, Peter’s Box, to promote humanism and critical thinking. At a Toastmasters meeting in 2019, Peter delivered a speech titled ‘No Monkey Games,’ which was inspired by humanist values. He has held several leadership positions in Toastmasters International, from the club to the district level. Peter holds a bachelor’s degree in Aerospace Engineering.

Scott Douglas Jacobsen: We are back again with Peter Dankwa from the Humanist Association of Ghana, or Ghana humanists generally. You just came back from the General Assembly (GA) in Singapore, where you attended your first GA (General Assembly). What were your biggest takeaways?

Peter Dankwa: I had been looking forward to attending my first GA and was excited to be part of the whole process, especially since Humanists International (HI) offered grants to some of us. I was fortunate to attend and would say I was highly impressed with the diversity within HI. Humanists from different walks of life, countries, and cultures were present, and networking with them gave me a broader perspective on humanism and how some countries strive to live by humanist principles. The experience was truly eye-opening.

It was enriching, and I particularly appreciated the agenda. When it came time for voting, I saw firsthand how HI practices democracy and freedom of speech. I saw everything you hear in humanist discussions or the principles of humanism. I was highly impressed.

Jacobsen: That was exactly what I felt when I first experienced it, too. I thought, “Oh, this is how normal people operate.” But, of course, this isn’t the norm, as we both know. That’s a common reflection. Unfortunately, I wasn’t able to attend this year.

Were there any specific parts of the theme of inter-faith harmony and dialogue that stood out to you? From workshops, presentations, the surrounding culture, or informal discussions over lunch or at the bar?

Dankwa: Yes, there was a talk by a Muslim woman. One thing I took away from her presentation was that while we often view religious people through the lens of community identity, some aspects of their identity are deeply personal. We risk making a mistake by generalizing. For instance, if you meet a Muslim and immediately think, “Oh, you’re Muslim, so you must believe this and that,” you might miss that individual’s identity and their unique motivations for being Muslim. This is often where conflict begins—starting from assumptions based on group identity rather than understanding the individual’s reasons for belonging to the group. Her point made me realize that we’ve been guilty of this for a while, always viewing religious people through the lens of identity politics without considering their personal experiences and motivations.

Jacobsen: Do you think relying on heuristics to understand group dynamics is problematic, especially when it overlooks the individual? Is it truly a mistake, perhaps even offensive to many?

Dankwa: It was suggested that we break the ice and initiate meaningful dialogue. It all boils down to dialogue—engaging in a conversation where you and the other person can reflect on what has been said. Suppose you only focus on community identity and don’t engage with the individual. In that case, you risk missing the opportunity for deeper understanding. The key is to move beyond the group identity and engage at a personal level, which provides the tool for effective dialogue.

Jacobsen: Were there any subtle insights from the General Assembly about the principles of dialogue that need to be agreed upon for a discourse to take place? And what happens if you find yourself in a conversation where those basic principles are absent, where some people are either unwilling to hear what you’re saying or are so combative that no realdiscussion can occur? So, there is a sort of fanatical rejection or fanatical aggressiveness in discourse. Was there a particular portion of the workshop where you experienced that?

Dankwa: Yes, there was a specific moment during the Q&A session when an audience member made a statement that felt antagonistic. There needed to be more friction in the exchange of ideas. This behaviour is welcome in a humanist setting because we are here to share ideas. The panel members were ready to listen and genuinely understand this person’s origin.

However, suppose you transpose this situation to an everyday setting, where conversations might be more volatile, and people may be. What’s the word? If they are too aggressive in their approach, you will only sometimes have that opportunity for open discussion. At the conference, there was space to agree and disagree civilly because we are humanists and understand the values we hold dear.

It was a very open environment. We were given the chance to voice our opinions. But in everyday settings, there’s still much work to be done in this regard. As humanists, it’s incumbent upon us to show more tolerance in our day-to-day interactions. My mentor once told me, “Peter, you don’t have to do their homework for them,” meaning that gaining values and virtues isn’t something others will receive easily. They may need to go through their own experiences, and those experiences include the friction we’ve been discussing.

At the conference, friction was welcomed. There was a moment when things got a bit tense, and I wondered if things might take a bad turn. But then I realized we were having a productive dialogue, and I enjoyed watching from afar, taking notes.

Jacobsen: That resonates with my own experiences in Iceland and Copenhagen. Two important takeaways from those events were how at home I felt, being among people from everywhere, all sharing a certain sensibility—a shared worldview. It was like a microcosm of what a unified, global future could be. It was quite wonderful. How was your feeling interacting with people from all these countries, many of whom spoke English as a second or even a 19th language?

Dankwa: I’ll start with the host country, Singapore. Singaporeans are lovely people, especially older people. For some reason, I connect more with older people because I’m always seeking wisdom from those more experienced than me. I had great conversations with Nora and Peter from Humanists International.

Nora has been exceptionally kind and helpful, always going out of her way to assist the attendees. Peter, in particular, was very interested in Ghana and how things are going here. I had many enjoyable conversations with both of them. I also met another remarkable woman, Gerda.

It’s quite impressive how we are not alone in our activism. Even though we may have different experiences, the underlying principles—equity, empathy, and so on—remain the same. I enjoyed that aspect of my interactions with everyone.

In fact, on a Friday night, I delivered a speech titled To Be or Not To Be. That speech was inspired by what I had observed within the humanist community. Here’s the thing—sometimes humanism can sound too good to be true, or it might seem like an ideal. But when I saw people like Roslyn, Dr. Leo, and Javan actively advocating for humanism, I realized there’s much more we can do. I told myself that everything counts and anything can make a difference. So, I decided to add my voice because you never know whom you might influence.

My speech encouraged us, as humanists, to do more. That was another highlight of the social night. I also had the chance to witness much talent. I enjoyed Inga’s performance—she played beautifully on her guitar. I can’t recall the exact name of the song, but it was quite memorable.

Overall, the networking was fantastic. You learned about different cultures, how people practice humanism in their countries, and the challenges they face. It made me realize that we are not alone in our struggles. It was a truly eye-opening experience.

Jacobsen: Did you have any favourite presentations?

Dankwa: Yes. There was a presentation by the founder of Humanist Singapore. His name escapes me right now—He gave an excellent presentation.

Jacobsen: Yes, it’s Paul Simon

Dankwa: His presentation sheds light on the advocacy involved in humanism. People often associate humanism with human rights because they sound similar, but humanism is much broader than that. He provided valuable insights, not just about the atmosphere in Singapore but also in other places. He’s well-travelled and highly educated, so he offered many practical tips and statistics highlighting humanism and the opposite—non-humanism. That was a presentation I thoroughly enjoyed.

Also, the Muslim woman—I didn’t catch her name, forgive me—her presentation was impactful. She spoke from the perspective of a religious person, and I appreciated where she was coming from.

Jacobsen: Yes, Paul Simon sounds like a wise man. As for the Muslim presenter, the point you’re raising is important. I’ve done interviews with religious leaders, too, and that’s a common concern—they feel like they’re treated as a monolithic block, almost like a political party. Catholics, for instance, often express frustration about being perceived that way.

So, their fear is being treated as a block. On the other hand, I can see why heuristics come into play—it’s a group of over a billion people. Some core tenets exist when dealing with something as large as a global belief system, and people will make broad statements. It’s not like a country with a small population; it’s a vast, interconnected belief system.

I can see both ends, but it’s great that you brought up both presentations. I won’t ask who your favourite person was—let’s keep that private! What things did other humanist communities do that could be useful in a Ghanaian context?

Dankwa: Wow, interesting. One thing that stood out was volunteerism. Even though Singapore was hosting the event, many people volunteered for different aspects of the program. Ghana lags in this area.

It’s not just in Ghana, though—it’s a global issue. Only a few people often do most of the work, which can make it feel overwhelming. But when more people get involved, it becomes easier to communicate our values and make progress. So, I’d encourage my fellow Ghanaians to adopt a stronger culture of volunteerism.

Some countries are fortunate enough to have government funding for their humanist activities. They have a large membership base and resources to fund their initiatives. A few even receive government subsidies. This brings up an important question about the concept of volunteerism in humanism. If government funding is available, why not have paid positions, as we see in large organizations, instead of relying solely on volunteers?

For instance, you have highly dedicated volunteers who excel in their areas. They get noticed, move up, and might eventually receive internships or paid positions. This way, they could make a living from their humanist activism and community-building efforts.

Jacobsen: Would a model like that work in places like Ghana, if feasible?

Dankwa: Most definitely. It’s feasible, but the challenge lies in timing and the general atmosphere in the country, which is highly religious. Only recently—within the last four or five years—has the Humanist Association of Ghana started receiving invitations to national forums and civil society discussions. It’s a positive step, but Ghana is extremely religious.

In Ghana, there isn’t a clear separation of church and state. Certain institutions still look to the clergy for advice. When you try to bring in a different perspective, it can come across as though you’re opposing the dominant religious view. This is compounded by the fact that the majority of what we receive, culturally and politically, is influenced by religious institutions.

This even ties into the anti-LGBTQ+ bill, which is heavily religiously motivated. The bill’s proponents frequently reference the Bible, the Quran, or religious beliefs in general. Challenging these viewpoints is difficult because religion strongly influences the government and society. To change this dynamic, we would need a political evolution and a mental revolution in how we think about religion and governance.

There must be much education to get to that point. Can we only have platforms to support humanist organizations and other civil society groups pursuing their goals? But most importantly, the responsibility still falls on us, so I keep mentioning volunteerism.

If you look at our religious counterparts, for example, they excel in areas like education and healthcare. They set up schools and hospitals, and many religious bodies advocate for their causes, ensuring they’re heard. That’s something we, as the Humanist Association of Ghana, and more broadly, need to emulate. We need to make tangible contributions to growth and development, something concrete we can rely on.

Humanists International (HI) is doing a great job providing grants to help members embark on such projects. We’re improving in that regard. But, as I said earlier, it’s a race against time, where we need not just political change but a mental revolution. That’s why I continue to emphasize volunteerism—it’s through our collective efforts that we’ll create change. My voice is being heard today because of my volunteerism, and you’re dedicating your time because of the value you see in it. So, volunteerism is the starting point, but the mental revolution is equally essential.

Jacobsen: And the point about the bill is crucial because it ties into the international aspect of this. I’m aware that American evangelicals, and perhaps some hardline Catholics, are highly supportive of this anti-LGBTQ+ bill. I need to find out the extent of the funding or the degree of their involvement. Still, there’s no doubt that Americans have pushed this agenda in Ghana. Canadians also have hardline evangelicals who might be involved.

To a large extent, North Americans have not been helpful regarding this bill. So, even if we have feasible volunteer efforts to counter such bills, we are all engaged in a common struggle. Americans face similar challenges with their hardline evangelicals and Catholics, who are exporting this extreme ideology to influence the political and policy landscape of countries that are already deeply religious. In a way, many people in these countries welcome that extremism because they see those groups as their brothers and sisters in faith.

So, what did you learn from meeting people in other countries who may face even more extreme religious or political contexts with greater social or legal repercussions for their humanist beliefs?

Dankwa: I gained a lot from those conversations because they made my problems seem smaller by comparison. There’s an element of discretion in how we communicate our values, especially in places where freedoms are more severely repressed.

For example, I noted at least three or four countries where the human rights situation was dire. In particular, many people were concerned about how their countries treated them. This brings me back to the idea of discretion—when communicating about repression or difficulty in a country, it’s crucial to prioritize safety above all else. So, while it’s important to stand by our values and advocate for them, we must also be careful about our actions.

Jacobsen: So you’re saying that in countries with harsh repression, being strategic in how you communicate can sometimes be more important than the message itself to protect people’s safety?

Dankwa: Safety is paramount; in some contexts, being too vocal or open can lead to serious consequences. So, we must balance standing up for our values with ensuring people aren’t in danger.

That’s an important point that struck me. As a media person and blogger, I’m always trying to stay up to date with the latest news, get new information, and share it. However, I noticed during the conference that I was being advised to be careful with some of the things I publish. So, in my passion to advocate and be an activist, I also need to exercise discretion, at least for the sake of those involved.

Activism and advocacy might seem straightforward—you want people to know what’s happening and present all your logical points. But sometimes, it can come back to bite you. So, much discretion goes into humanism, and you must communicate wisely. There’s a time to speak, and there’s a time to remain silent. That’s one of the big lessons I took from this experience.

Jacobsen: That’s a critical point. For some people, protesting isn’t always the best or safest response in certain contexts. Safety is the primary concern. I remember in 2023, during a conversation in a workshop, one participant and I were comparing our situations. He said something like, “I would just like to walk around the street without fear of being beheaded.”

Jacobsen: That was my reaction, too, right? Like, wow. In Canada, yes, we have discrimination, legal issues, symbolic nonsense, creationism, anti-science movements, homeopathy, and so on. These are all real problems because they waste resources and spread false hope. But that individual’s issue was immediate—life or death. The difference is stark.

You must pump the brakes and recognize that safety comes first. I appreciated how you used the word “discretion” earlier. We’re not afraid but don’t live in those immediate, dangerous contexts like some people do. It’s not about letting fear take over the conversation. It’s about rational analysis and calculating whether it’s safe or not. Discretion is the right term here—it’s about being thoughtful in our actions and responses.

Did you get a chance to explore Singapore while you were there?

Dankwa: Yes, I had some time to look around. I made the most of my commute to the venue to experience the city. But the journey was long, and I was super jet-lagged and disoriented. I rested most of the time so I wouldn’t miss any sessions. So, while I had grand plans to visit different places, in the end, I didn’t get to do as much exploring as I had hoped.

Jacobsen: So, you only had the chance to visit a few places because you wanted to avoid overexerting yourself?

Dankwa: Yes, exactly. I didn’t want to push myself too much, but I enjoyed the landscape. It was impressive to see how green the place was. Singapore is essentially an island country, and you would expect a limited amount of vegetation. But everything was lush and vivid. It was quite striking, especially when I compared it to Ghana. I kept thinking, “What did they do right that we’re missing?” It made me reflect on the differences between our development paths since both countries gained independence around the same time. I also enjoyed their transportation system. It was easy to navigate, and every stop had a city map. I was genuinely impressed.

Jacobsen: I’ve asked about the conference, your trip, Ghana, and the challenges with North American Christians pushing the anti-LGBTQ+ bill. We’ve also touched on your favourite speakers and the event’s themes. We gave TattSi Tan his well-deserved props. But what do you think is important for people who might not know much about Ghana to understand, especially someone from a place like Canada who doesn’t have much contact with the global humanist movement—what should they know about Ghanaian humanism?

Dankwa: They should first know that the Ghanaian humanist space is quite youthful. A lot of young people are involved in humanism here. This is probably due to education—as more people get educated, they start asking critical questions that inform their decisions about how they want to live their lives.

Volunteerism is also a significant aspect of Ghanaian humanism, though we’re still working on it. We must always exercise discretion, especially when the government gives us little space. For example, at our monthly meeting on Sunday, our president reminded us of the need to be discreet in these times.

Ghanaian humanism still has a long way to go. Volunteerism is a mixed bag, and that makes it difficult to meet certainobjectives. However, on the positive side, Ghanaians are always ready to work towards something meaningful. If you propose an idea that promotes humanism, people will jump on board, bringing different skills to the table. For example, the Vice President of Humanists International is Ghanaian, and our African Regional Coordinator is Ghanaian. I volunteer for Young Humanists International (YHI).

Once a cause is clearly defined, Ghanaians and the diaspora will get involved. That’s the beautiful thing about Ghanaian humanism. It’s not just local; Ghanaians abroad also contribute significantly.

Jacobsen: Peter, it’s past midnight for me. I need to get some sleep.

Dankwa: You deserve a good rest. Well, I am done!

Jacobsen: Thank you! Thank you so much for your time. I hope you have a great day at work!

Dankwa: Thanks, you too. Take care!

Jacobsen: All right, take care. Bye!

Dankwa: Bye!

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

What Are the Chances of Trump and Harris?

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/10/20

According to some semi-reputable sources gathered in a listing hereRick G. Rosner may have among America’s, North America’s, and the world’s highest measured IQs at or above 190 (S.D. 15)/196 (S.D. 16) based on several high range test performances created by Christopher HardingJason BettsPaul Cooijmans, and Ronald Hoeflin. He earned 12 years of college credit in less than a year and graduated with the equivalent of 8 majors. He has received 8 Writers Guild Awards and Emmy nominations, and was titled 2013 North American Genius of the Year by The World Genius Directory with the main “Genius” listing here.

He has written for Remote ControlCrank YankersThe Man ShowThe EmmysThe Grammys, and Jimmy Kimmel Live!. He worked as a bouncer, a nude art model, a roller-skating waiter, and a stripper. In a television commercialDomino’s Pizza named him the “World’s Smartest Man.” The commercial was taken off the air after Subway sandwiches issued a cease-and-desist. He was named “Best Bouncer” in the Denver Area, Colorado, by Westwood Magazine.

Rosner spent much of the late Disco Era as an undercover high school student. In addition, he spent 25 years as a bar bouncer and American fake ID-catcher, and 25+ years as a stripper, and nearly 30 years as a writer for more than 2,500 hours of network television. Errol Morris featured Rosner in the interview series entitled First Person, where some of this history was covered by Morris. He came in second, or lost, on Jeopardy!, sued Who Wants to Be a Millionaire? over a flawed question and lost the lawsuit. He won one game and lost one game on Are You Smarter Than a Drunk Person? (He was drunk). Finally, he spent 37+ years working on a time-invariant variation of the Big Bang Theory.

Currently, Rosner sits tweeting in a bathrobe (winter) or a towel (summer). He lives in Los AngelesCalifornia with his wife, dog, and goldfish. He and his wife have a daughter. You can send him money or questions at LanceVersusRick@Gmail.Com, or a direct message via Twitter, or find him on LinkedIn, or see him on YouTube

Scott Douglas Jacobsen: What do you think of Kamala Harris as a person, politician, and thinker?

Rick Rosner: All right. She’s fine. She was a prosecutor or the Attorney General for 27 years, so we know she’s competent. The other side likes to say she got her job by dating Willie Brown, a California politician, 30 years ago. He had been separated from his wife for many years at that point—maybe divorced, I’m not sure—but it wasn’t like anything scandalous. The idea that she rose to power because she dated a powerful politician is just desperate horseshit.

The other side throws out much desperate horseshit. She did her job as Assistant DA, DA, and then-Attorney General for 27 years. You don’t stay in those roles for that long because you dated someone. Then, she was a senator for four years before becoming VP. Her short time in national politics is an advantage, as it was for Obama, who was also a senator for just four years before becoming president. It gives the opposition less history to attack.

Hillary Clinton was in the national spotlight for 30 years, which gave them a lot of ammunition to twist.

Harris is competent and running a good campaign. When she ran for president three almost four years ago, one of her weaknesses was giving meandering answers. I don’t think she’s doing that this time around. She’s out there doing rallies and campaigning hard. Meanwhile, Trump is barely campaigning—either because he’s incompetent or lazy, or maybe he’s overconfident and thinks he can pull the same trick as last time, claiming he won when he knew he didn’t. It seems like she’s putting in the work.

She’s a normal, sane politician, and we need a normal, sane government right now. My whole thesis about politics is that the world is being disrupted by accelerating tech, and tech will determine international leadership. Whoever leads in tech will essentially lead the world, as we have since World War II. But we’re going to have an increasingly hard time doing that if our government is run by crazy, incompetent, anti-education assholes, grifters, and lunatics. Harris represents normality, which is crucial.

Jacobsen: Makes sense.

Rosner: I like some of her proposals, but she doesn’t have any better answers on Israel and Gaza than anyone else, so she tends to stay out of that discussion. Overall, she’s good. She’s fine. I doubt she’s a genius, but she’s certainly competent.

Biden’s not a genius. I believe he’s highly competent after 50 years in national politics, but the presidency doesn’t require genius. As I’ve said before, the one sure genius we had was Teddy Roosevelt. He wrote 50 books and knew a lot. He did a lot—some terrible things, no doubt, but some good, like antitrust legislation.

Roosevelt did some good stuff. He pushed for changes in football rules because so many people were getting killed playing in the early 1900s. He helped introduce the forward pass, which changed the structure of the game. Before that, it was more like rugby but even more violent.

He was the “speak softly and carry a big stick” guy. Anyway, he was a genius. I mentioned this before, and someone pointed out that John Quincy Adams might have been a genius, too, but that’s going way back. Genius isn’t a requirement for the presidency.

Jacobsen: Agreed, genius isn’t necessary.

Rosner: Kamala Harris will do well. It depends on whether Democrats win the House and hold the Senate. The odds of getting that trifecta are low. It also depends on whether she wins and if the tide of Trumpism recedes. But that’s unlikely unless Republicans get thoroughly beaten.

Do you like her?

Jacobsen: She’s charismatic, which we haven’t had since Obama. Do you think the verbal skills required for a lawyer and law school training will help her in debates or sparring matches?

Rosner: Definitely. She was disciplined in her debate with Trump and made him look like an a-hole. But he has the advantage of his supporters not caring what he says or does. She came across as convincingly competent.

Her campaign theme seems to be “joy,” and she conveys that authentically. Remember, in 2016, Hillary Clinton got criticized for her laugh being “inauthentic,”—which was just another bullshit critique. But Harris smiles a lot, and people see that as genuine.

It’s similar to how Walz comes off as a jovial guy. People respond to that.

If you look at approval ratings, Trump is at minus ten net approval, Vance is at almost minus 11, Walz is at plus 3.7 or 8%, and Harris is even. That’s good for her, especially considering she shared Biden’s approval ratings. Biden entered office with around plus 17, but his approval dropped into the minus 10 to 15 range after pulling out of Afghanistan. Harris being back at even is a big deal.

Rick Rosner, American Comedy Writer, www.rickrosner.org

Scott Douglas Jacobsen, Independent Journalist, www.in-sightpublishing.com

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

On Tejano Music 6: Selena’s Father

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/10/19

A seasoned Musician (Vocals, Guitar and Piano), Filmmaker, and Actor, J.D. Mata has composed 100 songs and performed 100 shows and venues throughout. He has been a regular at the legendary “Whisky a Go Go,” where he has wooed audiences with his original shamanistic musical performances. He has written and directed nerous feature films, web series, and music videos. J.D. has also appeared in various national T.V. commercials and shows. Memorable appearances are TRUE BLOOD (HBO) as Tio Luca, THE UPS Store National television commercial, and the lead in the Lil Wayne music video, HOW TO LOVE, with over 129 million views. As a MOHAWK MEDICINE MAN, J.D. also led the spiritual-based film KATERI, which won the prestigious “Capex Dei” award at the Vatican in Rome. J.D. co-starred, performed and wrote the music for the original world premiere play, AN ENEMY of the PUEBLO — by one of today’s preeminent Chicana writers, Josefina Lopez! This is J.D.’s third Fringe; last year, he wrote, directed and starred in the Fringe Encore Performance award-winning “A Night at the Chicano Rock Opera.” He is in season 2 of his NEW YouTube series, ROCK god! J.D. is a native of McAllen, Texas and resides in North Hollywood, California. 

Scott Douglas Jacobsen: Let’s begin with a brief introduction to Selena, a significant figure in Tejano music who tragically passed away at a young age. Can you tell us about her upbringing, particularly her father’s role? What are some of the stories surrounding her childhood? To provide context, how did her father, Abraham Quintanilla, parent her? How did his approach differ from others? And how do families recognize exceptional talent in young people who can express it meaningfully? 

J.D. Mata: My perspective is based on things I’ve read and heard and my intuition. By intuition, I mean as a Mexican-American who grew up with a father who was a musician. For the sake of conversation, let’s imagine I’m Selena in this story, and I’ll share from the child’s perspective—whether that’s Selena or her brother, AB. I want to discuss Abraham Quintanilla, her father, because he reminds me a lot of my father, a musician. Let me begin by acknowledging that this is an exciting approach.

Based on what I’ve learned, it’s well-known that Abraham Quintanilla, Selena’s father, was a musician who had a band called Los Dinos in his younger years. He was a talented musician and served in the military, which is how he met his wife, Marcella. They fell in love and got married.

Their first child was Suzette, who went on to play drums in Selena’s band. Then, they had their son, AB Quintanilla III, followed by Selena. Because Abraham was a musician himself, he recognized his children’s musical talents early on.

He especially recognized Selena’s remarkable singing voice. When it comes to talent, you either have it or you don’t, and Selena certainly did. Abraham noticed that from a young age. Being a musician, he wanted to live his dreams through his children’s success. He believed that if anyone could guide and advocate for his daughter, it should be him.

It’s similar to how I would feel if I had a child with a talent for singing or acting. Although I don’t have children, I would certainly advocate for them if I did. Who better to steer that ship than a dedicated parent? To get to the point, Abraham was their mentor and music guru, not just their father.

He was the manager, booking agent, band founder, and more. One thing Abraham had, which many artists lack—and something I’ve struggled with but am improving on—is that he was a talented musician and a sharp businessman. After all, it’s called show business for a reason. Abraham Quintanilla deserves much credit for that.

I’m a huge fan and an advocate. I look at it from an academic or intellectual point of view. Without Abraham Quintanilla, there is no Selena because he was such a fierce and astute advocate for his kids. That’s why they made it. It would help if you had an intense, loyal advocate who’s there for you through thick and thin, and they indeed went through many trials and tribulations. Not only was he their manager, but he was also their father. You talk about a “papa bear,” and that’s what he was. He encouraged his kids to pursue music as a career, and that became his career, too.

He shifted from being a restaurant owner to investing in their music career, and the band even played at the family restaurant. Essentially, he was an entrepreneur. Being in the music field, especially in this capitalistic society, you must be an entrepreneur. You’re constantly persuading people to buy your product, and that’s precisely what he did—he convinced the public to buy Selena’s music. That’s capitalism 101: the exchange of goods and services without government interference, just one citizen persuading another to invest in their product. Abraham was selling Selena’s records and knew how to do it well.

When it came to the music itself, he was tough. Even though his kids loved music, he pushed them hard. He understood that talent isn’t enough—you must nurture it. Like watering a plant, you have to practice and perfect your craft. He knew that, as a musician himself. He ensured his kids rehearsed daily, even though they sometimes hated it. But that’s why they became so good. They weren’t just playing the same small, junky gigs everyone else was; they were mastering their craft.

If you want to discuss an American success story, look at Selena and her family. That is the essence of the American dream—coming from humble beginnings and achieving greatness through hard work. I don’t think that’s emphasized enough, how they’re a true American success story. Selena became musically successful, but it was only possible because her father was a genius—not just as a music manager or producer, but as an advocate for their brand. He was incredibly astute and a hard worker. He would even drive the bus to get them from gig to gig.

I know how tough that is because I’m on tour now. It’s brutal. You play the show, wake up the next day and drive to the following location. It’s exhausting—driving six to eight hours to the next gig, sometimes with your bus breaking down. That’s the grind they went through.

So not only was Abraham Quintanilla an incredible musician, manager, and mentor, but he was also a mechanic. When the bus broke down, he had to fix it. On top of all that, he was an exceptional father. Some might argue about how great he was, considering that Selena missed out on typical teenage experiences like prom or football games. But sometimes, success demands sacrifice, and that’s what their journey requires. Had Selena not been tragically killed, she was on her way to becoming an even bigger icon.

The apple doesn’t fall far from the tree. We can see that in Selena’s entrepreneurial spirit. She had opened her clothing boutique, and there were rumours that she was planning to leave the band to focus on her boutique. Whether or not that’s true, the point is that she was set to become a millionaire as a fashion designer. And where did she get her entrepreneurial spirit? From her father.

We also must remember her mother, Marcella. Behind every successful man, there’s a strong woman. Marcella held the family together. While much of this is based on intuition, it’s clear that the strength of their family came from love. When you love your family, you support them, and I’m sure Abraham and Marcella were a strong team.

I’m presenting a perspective I have yet to see or hear elsewhere. It could be because I see the world differently as an artist and an entrepreneur. I’ve been a Tejano artist, and my father reminds me of Abraham Quintanilla. So, I bring a unique perspective to this conversation.

I’ve never met Abraham Quintanilla, though I’d love to. What I’m sharing is based on what I’ve read and my intuition as a Mexican-American and as the son of a musician who advocated for me and nurtured my talents. In some ways, I see Abraham as a father figure, even though we’ve never met. If we did, we’d look each other in the eye and understand one another immediately.

Abraham has been criticized for “living off his daughter’s name,” but I don’t see it that way. He’s simply keeping the record straight about what happened to Selena and preserving her legacy. Selena is known worldwide today because her father was astute enough to keep the rights to the first movie about her life. He had the vision to ensure her story was told correctly, understanding Selena’s brilliance, genius, and sacrifice and the entire family. He may face criticism, but Abraham knew people needed to hear Selena’s story. He was smart enough to ensure they heard it from the family rather than from speculative sources.

And I’m sure it was excruciating for him to relive all those memories and tell the story through the movie. Even today, it must still be unbearable for him. But despite the pain, he continues because of his deep love, passion, and devotion—to Selena, the brand, the craft, and the family. He has no choice but to carry on. By the way, Suzette is the older sister and continues to be involved. They’ve created a museum. They played a role in ensuring the Selena series was as accurate as possible.

Abraham Quintanilla he’s the root of it all. He’s the strong, traditional Mexican figure at the foundation of the massive “Selena tree” that has grown to reach the entire world. Without him, there would be nothing. That’s what I have to say about his role.

Are there any other questions related to that? For example, you asked about the marriage between Abraham and Marcella and what their love was like. It’s a love story, a beautiful one. The proof is in the fact that they’re still married. How often do you hear about families torn apart by tragedy like theirs? And then consider the music business—it’s brutal, it tears people apart. Yet, they stayed together through it all.

That’s real love. Of course, they’re human, and there must have been conflict, like in any relationship, but they made it through at the end of the day. That’s love. So, to answer your question, when you see them, you can’t help but recognize that their love is strong.

Intuitively, I feel this because my parents stayed together and loved each other deeply. While I’ve never met Abraham and Marcella, and I’m not a psychologist or family therapist, I base my understanding on what I’ve seen in interviews, what I’ve read, and my own experience.

Jacobsen: Were they a product of their generation, where marriages were likelier to stick it out? 

Mata: Probably. But they’re also living in a time when many couples from that generation haven’t stayed together. So yes, their generation may have shaped them, but I believe their love would have lasted in any era.

As for your question about how Abraham’s parenting style may have differed between Selena and her siblings, there wasn’t much difference. He seemed consistent based on what I’ve read and observed and my understanding of Mexican culture. It didn’t matter that Selena was the star or the lead singer—he treated them all the same.

He was strict with his rules. There was no drinking or smoking on the bus—not just for his children but also for the musicians. Everyone had to be in bed at a particular time. He had a policy of not interacting much with fans because he believed there needed to be a mystique between the artist and the audience. That mystique would fade if the fans got to know them too well. He enforced that with all of his children, not just Selena.

So he had a policy where you could talk to the fans but weren’t allowed to develop friendships with them to maintain that mystique. And it wasn’t just Selena; all the kids had the same treatment. It’s not that he outright forbade them from attending football games or proms, but the business demands didn’t allow it.

Most of their gigs were on the weekends when all the socializing happened at school. Eventually, Selena had to drop out of school, and she later earned her GED. I’m not sure about AB or Suzette, but I know Selena did it, and she also became an advocate for education. Based on the interviews I’ve read, she never complained about the path her life took. She understood how fortunate she was to be following her dream.

Abraham was equal in how he disciplined and guided all his children. He instilled professionalism in them and maintained their faith as a core part of their upbringing. I don’t want to speculate too much, but I believe they were associated with the Church of the Latter-day Saints, though I could be wrong. What’s clear is that faith was essential to their family, and they were God-fearing people, which Abraham instilled in his children.

By the way, I have a YouTube series called Rock God, and in episode 8, I meet Selena. It’s a fantastic episode where I visit her star on the Hollywood Walk of Fame. While I’m there, I get hit by a guy on a scooter. I pass out, and while I’m concussed, Selena appears to me. So, if anyone reading this is interested, go to YouTube, search for Rocca JD Mata, and check out episode 8.

I mention this because, in the episode, I made a point of portraying Selena in a way that’s respectful to her faith. In the Seventh-day Adventist tradition, they believe that when people die, they don’t go to heaven right away; instead, they’re “sleeping” until Jesus returns. So, in the episode, Selena wakes up and says, “Oh, I’ve been sleeping,” to stay true to that belief.

Jacobsen: How’s your time looking tonight?

Mata: I’ve got a project I’m working on, so this will probably be it for tonight. Same time, we’ll get back into the groove.

Jacobsen: Great, I’ll see you then.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

The Rock God of Assisted Living Facilities

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/10/18

 A seasoned Musician (Vocals, Guitar and Piano), Filmmaker, and Actor, J.D. Mata has composed 100 songs and performed 100 shows and venues throughout. He has been a regular at the legendary “Whisky a Go Go,” where he has wooed audiences with his original shamanistic musical performances. He has written and directed nerous feature films, web series, and music videos. J.D. has also appeared in various national T.V. commercials and shows. Memorable appearances are TRUE BLOOD (HBO) as Tio Luca, THE UPS Store National television commercial, and the lead in the Lil Wayne music video, HOW TO LOVE, with over 129 million views. As a MOHAWK MEDICINE MAN, J.D. also led the spiritual-based film KATERI, which won the prestigious “Capex Dei” award at the Vatican in Rome. J.D. co-starred, performed and wrote the music for the original world premiere play, AN ENEMY of the PUEBLO — by one of today’s preeminent Chicana writers, Josefina Lopez! This is J.D.’s third Fringe; last year, he wrote, directed and starred in the Fringe Encore Performance award-winning “A Night at the Chicano Rock Opera.” He is in season 2 of his NEW YouTube series, ROCK god! J.D. is a native of McAllen, Texas and resides in North Hollywood, California. 

Scott Douglas Jacobsen: I guess you have a new album or an older music collection in older language. It’s an interesting situation with the online space now because it’s not typically a physical album or disc anymore—it’s streamed most of the time. Anyway, you have what we might call an album about ‘Rock God.’ At the same time, you informed me that you performed today or tonight at an assisted living facility in Los Angeles?

J.D. Mata: Actually, it was in Simi Valley, which is about 40 miles north of Los Angeles, in Ventura County. So I was in Simi Valley, entertaining at an assisted living facility. 

Jacobsen: Why would they choose ‘The Rock God’ over backgammon, chess, cards night, or even an early rest? Also, how did you get the gig? 

Mata: Those are a lot of questions, but I want to clarify that it’s not an album called ‘Rock God.’ It’s a YouTube series.

Jacobsen: Thank you for the correction. So, yes, it’s a YouTube series.

Mata: I call it ‘Rock God. ‘ The premise is about Aaron, a struggling musician who sets out to live his dreams in Los Angeles. You see his struggles; ultimately, he becomes a ‘Rock God,’ but in the nursing home circuit. This concept was created before the pandemic. I have 12 episodes up, or 11. Season 1 consists of 10 episodes, shot over the last three to three-and-a-half years as I developed the pre-pandemic concept.

I shot the first couple of episodes initially, but then the pandemic hit, and I could no longer enter nursing homes due to COVID-19. Musicians weren’t allowed anywhere near, which threw off the entire premise. So, ‘Rock God’ shifted temporarily, but I’m now returning to the original concept. The series is essentially about the struggles of a musician. I’ve had plenty of horror stories and beautiful moments about the realities of this life.

I recommend that people check YouTube and search for ‘Rock God J.D. Mata’ to watch the episodes. You can also go to X (formerly known as Twitter), where I have uploaded all 11 episodes. We’re technically the first comedy series on X.

Regarding today’s conversation, it’s fascinating because I want to correct myself—I’ve been using the term ‘nursing homes,’ but ‘assisted living facilities’ is more accurate. I’ve performed at these places, ‘nursing homes,’ since the early 1980s. The pandemic halted that, but I recently started again, reclaiming the ‘Rock God’ of the nursing home circuit.

I want to be as accurate as possible. There are no longer nursing homes, per se; it’s assisted living. That makes sense because “nursing home” carries a negative connotation, and there have been many advances.

However, some facilities are strictly nursing homes where people are bedridden or confined. But many people here have difficulty walking or need 24/7 care. That’s the facility I played at today, and it’s adorable. It’s in the middle of a strip mall so residents can access the pharmacy, Rite Aid, and coffee shop more efficiently. It’s an excellent concept.

I was the ‘Rock God,’ and in a way, that term is accurate. If they had lighters, they would’ve lit them! I played “Hotel California,” “Freebird,” and “Pretty Woman,” and they were all singing along. They knew the words, which is interesting because, back in the eighties, I was doing “All of Me” and “Ain’t Misbehavin’.”

In a way, I am the ‘Rock God’ because I’ve been playing classic rock songs for years, and many of my contemporaries haven’t tapped into the assisted living circuit yet. They don’t know about it; they’re still playing the bars. But, man, I’ll tell you what.

I haven’t shot this particular episode yet, but I look at their faces and eyes, and they’re so into it. I look at some women and think, “She was probably hot in her twenties.” And they’re still beautiful in their way. 

Jacobsen: Were there any particular people who stood out during your performance? Maybe someone with a cane or in a wheelchair who came to life in a heartwarming way.

Mata: A hundred percent. Three people come to mind. It’s a couple, then a gentleman and another woman. The first couple—his name is Richard or Dick, and his girlfriend’s name is Judy. I remember their names fondly. I use word association to remember names—Richard because of “Dick’s Office Supply.” My dad worked for Dick’s Office Supply, so that’s how I remember. And Judy, I sing “Hey Jude” to her, which makes it easy to remember.

This couple always holds hands when I perform. I played some 50s songs like “Put Your Head on My Shoulder,”and they recognized them. They were probably teenagers when those songs were hits. They held hands and swayed to the music. I feel like I took them back to their youth. I also played “Rock Around the Clock” and “Let’s Go to the Hop,” I could imagine them as teenyboppers at a sock hop, dancing and being in love. They left an impact on me.

Then there’s another gentleman named Paul. He’s hunched over, strolls with a walker, and can barely look at you because he is hunched. It’s hard to understand him, but he’s sharp as a whip. His challenges are primarily physical, though there might be some cognitive decline. But he’s funny, remembers my name, and engages with the show. I’ll joke with him and say, “Paul, you still owe me money!” He’ll reply, “How much?” and we laugh.

There’s also a woman in a wheelchair whose name I can’t remember, but she’s incredibly witty. She gets all the jokes and is always engaged. People like her, along with Paul, make the performances memorable.

Like, for example, one of the jokes that I use when I go to these places, and they have a great sense of humour, is this: I start by saying, “today, I got a package in the mail. I got a box in the mail.” They’re engaged and ask, “Who was it from?” I reply, “It was a package from my ex-girlfriend.” They go, “Oh,” and I say, “Yes, I shook it, and man, that thing was heavy—it made a thumping noise. I opened it up, and guess what was inside?” They ask, “What?” I say, “Moccasins.” They go, “Moccasins?” I say, “Yes, water moccasins.” Then they say, “Oh, water moccasins, the snake.”

Everybody knows what water moccasins are. Then I tell them, “You’ll never guess what I did. I got a pot, boiled some water, threw the moccasins in, and guess what? I’m inviting my ex-girlfriend over for dinner.” They all laugh—they get that type of humour.

And then there’s this particular woman who always adds to the joke. I am trying to remember exactly what she says, but she’s super funny and has a biting sense of humour. Seeing her in a wheelchair makes you appreciate the human body and mind. The body might be a shell, but the mind is where the miracle is.

I go on with the show, continuing the joke: “We broke up because one day she showed up early in the morning after being out all night. Her hair is dishevelled. I ask, ‘Where have you been?’ and she says, ‘I was at my sister’s house.’ But I knew she lied because I was with her sister all night.” The audience laughs—they love these jokes and are still old enough to get them.

That particular woman I mentioned always retorts to something I say in a clever, funny way—not mean-spirited, but in good fun. She becomes part of the act. I have some memorable moments with the residents while I play music.

And as I mentioned earlier, they sing along with me when I play Pretty Woman or Stand by Me. When I play Piano Man, they’re right there with me, too. If they still had access to lighters, they’d light them to my music.

Jacobsen: Do you get many invitations now?

Mata: I opened up an email a couple of days ago from another place, so yes, I’m starting to get more invites. I’m becoming the rock guy—word travels. Before the pandemic, I did it for years because it’s a circuit. Like people tour arenas and play bars, there’s also a circuit for assisted living homes. And now, I’m doing three of those facilities regularly. Before the pandemic, I performed at about seven different facilities throughout LA. I was the rock god of the assisted living circuit.

Jacobsen: As you play for these people, many of whom are later in life, what feeling comes up for you?

Mata: As I was leaving, one of the staff members said, “Man, you bring so much enthusiasm and energy to these performances. Many musicians show up, play, and then leave, but you put your whole heart and soul into it. You engage with the audience.” And I told her, “You’re right.” I’ve played in all kinds of settings—I’ve performed for the Fly on the Wall at a bar, and I’ve also performed for 100,000 people at a concert during my Tejano days. Whether it’s for one person or 100,000, I give the same energy and the same passion.

The folks at the assisted living homes get the same juice from me as anyone else, whether it’s a small venue or a big one. It doesn’t matter. It’s all about the performance. If you have passion for what you do, you will give it your all, no matter the situation or location.

I love it—I’m passionate about it. Even as an actor, it’s the same thing. I’m going to be authentic, always. As a musician, my authentic self comes out when I perform and with passion.

Jacobsen: You are one of the most authentic people I know. At the same time, you’ve made sacrifices in your life for that authenticity. You may not make as much money or have a large social circle, but the people in your life matter, and the money you make, you’ve earned. You live a meaningful life.

Mata: It’s funny you say that because you become wiser as you get older. You start to see things more clearly. But that doesn’t happen to everyone. Some people get older and don’t necessarily become wiser. Sometimes, you don’t know what you don’t know.

I’m not going to claim that I have all the answers. There’s that saying, “It’s easier for a camel to pass through the eye of a needle than for a rich man to enter heaven.” And for those reading this, Jose is a practicing Catholic and a longtime choir conductor for a Catholic choir. So, this wisdom comes from a life of practice.

Yes, I had a moment of understanding tonight, Earl, before our conversation when you mentioned the sacrifice of poverty. It’s not about being rich or poor; it’s a metaphor. I don’t think people go to hell because they’re rich. But I understand it now.

Let me explain. I was in a horrible situation some time ago—I won’t give specifics because I don’t want to implicate anyone—but I knew some affluent people. I was in the wrong spot financially, emotionally, and career-wise. I never asked for help, though I got through it with some people’s support. However, one person had the means to help but didn’t. I never asked them for help, but they clarified that they won’t help struggling artists. For me, it wasn’t about being an artist but about working through life. Life is messy, and that’s the truth.

The thing is, I get where she’s coming from. I understood it yesterday because it’s not that she didn’t want to help me—it’s that she’s never struggled. It doesn’t matter; the person has never gone through what I’ve gone through. I get that.

I know that I’ll have wealth one day, and who knows? I’ll be the same way. Maybe wealth changes you. But I doubt it because I’m 59, and I’ve been through many struggles. Many wealthy people have helped me out of tricky situations, and I haven’t forgotten that.

I get it if you’re wealthy and have never gone through what I have. That person has never experienced the same hardships because they were born with wealth. They don’t know what they don’t know. For them, it’s righteous. They might think, “If you feed the cat, the cat’s going to keep coming back,” and then you own the cat. But that was never my intention.

Sometimes, I’m grateful for my path when discussing sacrifice, especially when it leads to moments like today. Yes, I’m paid for performing at assisted living facilities, and they pay me well. Part of me wants to help, but another part needs the money, too. So I do it both because it’s a good deed and because I need the income.

If I accumulate wealth, will I still play at assisted living facilities? Right now, I’d say yes—probably yes—because I’m already a millionaire. I love my life, even though I don’t have much wealth. I’d love to own a grand piano, an Apple Watch, or a big house where I could play music anytime, 24/7. I live in an apartment complex, and I’m not living in poverty.

But compared to absolute poverty, which you’ve probably seen in your travels, I’m fortunate. Here in America, we live like kings and queens. Still, I’d love to have wealth so I could employ people. I could make more movies, hire actors, makeup artists, wardrobe people, and more. These are the things I can’t do now with independent projects because I need the finances to support them.

So yes, being an artist, the “Rock God” of assisted living homes comes with sacrifices. To play these places, you still have to be good—you can’t suck. So, I practice every day. That’s the sacrifice.

The reality is, when you live the life of an artist, you have to sacrifice relationships and family. I always say that you can cheat on me—if I have a girlfriend, it doesn’t bother me. But if you cheat on me artistically, like if you have a party and I’m not the first person you think to hire, then you’ve hurt me. What that says to me is either I’m not good enough, or you don’t value me.

That’s how the artist’s mind works. For me, as JD, the artist and the “Rock God” of the assisted living home circuit, it cuts deep. It’s another entirely different discussion—the artist’s psyche, particularly for me as a musician.

But in my heart, I’m a millionaire. Do I want to be a millionaire in terms of my bank account? Yes. Because wealth is just information, just numbers. You can be wealthy if you think like a millionaire, even if your bank account doesn’t reflect it yet.

For me, it’s just a matter of time. And when my bank account catches up, I hope and pray that I don’t forget where I came from. Some wealthy people remember, but others don’t know what they don’t know. That’s why they say it’s easier for a camel to pass through the eye of a needle than for a rich person to enter heaven. It’s not a condemnation to hell—it’s a metaphor for understanding. People who haven’t experienced real struggle may not fully understand what it’s like.

So, I don’t resent that person who didn’t help me. I love that person. I get it now. Life is just like that—people are different, and everyone has their way of living.

Every musician should play at assisted living homes.

Jacobsen: JD, thank you for your discussion on assisted living homes. This may be the first conversation I’ve ever had about performing in assisted living homes, especially in a positive light. It’s something new.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Yana Fershtein on a Student Petition at KPU

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/10/17

Yana Fershtein is the Managing Editor of PULP Mag. She discusses editorial independence, the petition affecting PIPS, and student involvement.

Scott Douglas Jacobsen: Today, we’re here with Yana Fershtein from PULP Mag. Yana, as an initial question, how long have you been involved with PULP Mag?

Yana Fershtein: I joined PULP Mag as the new managing editor in June, so about three months and a bit.

Jacobsen: What was your prior level of managerial and editorial experience? Is this your first managing editor position?

Fershtein: Yes, it is.

Jacobsen: What do you know about the petition and how it affects PIPS and the magazine’s operations?

Fershtein: I heard about it from the PIPS operations manager. She reached out to me when they first received the petition, as it would affect PULP Mag. Being the managing editor, they involved me right away. However, I wasn’t very involved in the initial stages of figuring out what the petition meant and what needed to be done.

I did, however, speak with some of the Runner’s staff. I believe it was the managing editor. They explained to me the history of the relationship between the Runner and the KSA, as well as what this petition means for PIPS, the Runner, and PULP Mag by extension.

Jacobsen: So, when looking at the petition’s call for KSA board involvement, for instance, if this first step is approved, would it raise concerns for you, or no, regarding editorial independence?

Not necessarily for the Runner, but if it were to escalate, such as them wanting a seat on the PIPS board and gaining editorial oversight over PULP Mag and the Runner, then yes, it would concern me. 

Fershtein: My biggest concern would be the possibility that PIPS, the Runner, or both publications could be killed at any point. Additionally, the nature of our content, primarily artistic and literary works, focuses less on objective, unbiased reporting and more on creativity and expression. Emotions are often involved in what we publish, and if editorial independence from the KSA council members is compromised, contributors may not feel free to express themselves fully. As we are a publication primarily for KPU students, I believe they should retain the right to express themselves artistically.

Jacobsen: How much do students contribute per credit to PULP Mag?

Fershtein: It’s 75¢ per credit for PIPS, and that funding is split between the Runner and PULP Mag.

Jacobsen: Have you or any prior managing editors ever received complaints about this contribution of less than a dollar per credit?

Fershtein: I can’t speak for any previous managing editors, but no one has said anything to me. I’ve never received any complaints, and I haven’t heard of anyone, formally or informally, objecting to it. It’s also an optional fee. People can opt out of it. 

Jacobsen: What do you think is the importance of editorial independence when writing for a community? You are a student publication for students,  especially given your knowledge of expressing emotions and putting feelings into, for instance, loud colors on the page and evocative wording. Can you comment on that? Editorial freedom is crucial, whether you’re talking about traditional newspaper writing or creative expression in more artistic formats, like PULP Mag and other similar publications serving the public. 

Fershtein: I think it’s very important. One of the things we aim to do is publish work that is unique or pushes boundaries because that’s often the kind of artwork that becomes important and significant on a broader scale. For students, who are usually early in their careers, this is especially true. Many are just starting to realize they can share their writing with the world.

A lot of magazines or publishers have a high barrier to entry. That’s why having PULP Mag exist as a student-run publication, yet independent from governing bodies like the school or the student union, is so important. It provides students with an easier way to share their work as they’re starting out. They feel supported and know they can express themselves without holding back. Creative writing and art allow for expression in ways that writing a newspaper article might not.

Jacobsen: Do you have any final thoughts you’d like to share on this topic? I also want to be sensitive to the fact that it’s not easy being put on the spot just three months into a new job.

Fershtein: Are you asking specifically about this question or overall?

Jacobsen: Overall, and in reflection on everything we’ve discussed, especially given the context of starting a new role and then having this event happen. I can’t imagine this being easy. 

Fershtein: It’s been quite a learning curve. I spoke to some previous managing editors. They unanimously said this had never happened before. What stings a bit is that PULP Mag wasn’t really an instigator for any of this in any way. 

The magazine got caught in the crossfire of this. It made me wonder whether the best interests of everyone were really considered. Sometimes it felt like PULP Mag and the students it serves—creative writing students, art students, or even students from other disciplines wanting to express themselves—weren’t really taken into account. Otherwise, this experience has definitely made me more aware of what’s happening at KPU. I’ve felt very supported by the Runner staff, especially Claudia. She’s been great at explaining everything to me, especially since I just started not too long ago. It can only go up from here.

Jacobsen: Yana, thank you very much for your time today.

Fershtein: Thank you. I appreciate you reaching out to me and giving PULP Mag a voice because it did feel a little like we were watching things unfold without being able to do much. Thank you for seeking PULP’s perspective.

Jacobsen: You’re very welcome. 

Fershtein: Cool. Great. Thank you, it was great talking to you, Scott.

Jacobsen: Thank you. Bye.

Fershtein: Bye-bye.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Dr. Nicholas Jenner on Codependency Recovery

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/10/17

In an upcoming interview with Dr. Nicholas Jenner, a seasoned therapist and coach with over 20 years of experience, we explore his new program, “Self Leadership for Codependents.” Dr. Jenner discusses his expertise in helping women break free from codependent relationships, fostering emotional independence, and embracing personal autonomy. He shares his compassionate approach, rooted in Internal Family Systems therapy and practical tools, offering a transformative path toward healthier relationships and self-growth.

Dr. Nicholas Jenner is a counseling psychotherapist and the founder of Boundaries of the Soul Therapy LTD. With over 20 years of experience, he specializes in codependency recovery and other mental health issues. Subscribe to Dr Jenner Podcast – Self-leadership For Codependents

Scott Douglas Jacobsen: So today, we are here with Dr. Nicholas Jenner to talk about his new program and some more. He specializes in codependency, with an emphasis on women, though men are affected by it as well. I want to begin with two foundational points before we delve into the core of today’s interview. First, what is codependency? Second, what is an important consideration regarding how this issue affects men and women, based on your professional experience?

Dr. Nicholas Jenner: Thank you, Scott. I’m happy to be here. The first question is complex because there are many definitions of codependency. Generally speaking, as we understand it today, codependency involves prioritizing others’ needs at the expense of one’s own to maintain relationships. While this may seem generous, it is often a way to control the situation and keep others happy to feel secure in the relationship.

Codependent people tend to please and enable others to avoid conflict or rejection. We’ll explore this in more depth as the conversation progresses. As for your second question, codependency can affect anyone, though it’s more commonly observed in women. However, men are also susceptible to it. In my experience working with individuals and couples, it is prevalent in various cultures and social backgrounds. Codependency doesn’t discriminate based on gender, country, or culture.

There’s also the aspect of childhood experiences, which we can discuss later. 

Jacobsen: Now, in terms of predecessors in the field, there are certainly influential figures. Are people like Eric Berne, who developed Transactional Analysis, and others who contributed to research on codependency part of it?

Jenner: It’s important to note that the concept of codependency initially emerged in the context of addiction recovery, particularly in relationships where one partner was addicted to substances. Around 30 to 40 years ago, the term “co-alcoholic” was used to describe individuals who were in relationships with alcoholics, and it was believed they enabled their partner’s addiction. There’s an old anecdote about a woman complaining about her husband’s drinking yet keeping beer in the fridge to keep him from going to the bar.

Over the past 20 years, research on codependency has expanded beyond addiction. It now includes behaviours within relationships where one person relies excessively on another for emotional support. I came across the concept of codependency about 15 years ago, particularly in the context of “love addiction,” which became more widely discussed in the media at that time. Codependency is now recognized as a significant behavioural pattern in relationships and often stems from childhood experiences.

As for your question on pioneers in the field, one of the challenges with codependency is that it needs to be formally recognized as a psychological disorder. It doesn’t appear in the DSM (Diagnostic and Statistical Manual of Mental Disorders), so there is no official clinical diagnosis. However, several influential figures have contributed to the understanding of codependency, such as Pia Mellody, who introduced the concept of “facing codependence,” Melody Beattie, whose work on recovery from codependency is widely recognized, and Ross Rosenberg, who explored the connection between codependency and narcissistic relationships.

These are all people who know a lot about codependency. 

Jacobsen: How do you see this manifest in a therapeutic setting, in a professional, controlled environment, for people who happen to have this as a psychological factor in their overall profile?

Jenner: Of course. I usually see them in the first consultation. Generally, because codependency starts in childhood, we can often trace it back by assessing that period. Most people who struggle with codependency have a similar type of childhood experience.

Now, it’s different for everyone. Still, a typical codependent family dynamic often includes an overworked, overwhelmed mother and an emotionally distant father. This pattern is quite common. However, it can be any family structure where a child grows up without forming a strong connection with their caregivers. I once read that if you didn’t have a meaningful connection with a caregiver, you’re likely to become codependent as an adult.

This is where codependency begins. Many have trouble remembering key details when talking to someone about their childhood. Still, through careful exploration, you can identify where these codependent patterns and traits began to emerge. Codependency often develops due to two types of trauma: relational trauma and developmental trauma. Relational trauma involves learning about relationships from parents, whether those lessons are healthy or not. Developmental trauma refers to any event that interrupts a child’s natural progression through normal developmental stages.

In addition, there’s a Freudian concept known as “repetition compulsion,” which suggests that as adults, people seek out relationships to try to resolve issues from early childhood. We can examine those patterns, types of relationships, and childhood experiences to determine if someone is codependent.

Jacobsen: What about the prospects for self-regulation of codependency as a psychological and social trait in adults—let’s say, people who are fully cognitively developed, 25 and older? How can men and women overcome or manage the typically well-established pathways by that point in life?

Jenner: Absolutely. You’re right to bring that up. I meet many codependents who are aware of their issues, but the key challenge is moving from awareness to action. Awareness alone is not enough; action is required to manage codependency.

In the program I’ve developed for lifetime access, a 13-week audio series, we guide participants from codependent awareness to codependent action. If I may, I’ll explain more about that as I answer your question. When we reach the action phase, it can be summed up in two words: personal autonomy.

Personal autonomy is crucial, both for the individual and within relationships. In a typical codependent relationship, you often find an enmeshed dynamic where two people are so entangled that it becomes dysfunctional. One partner may be emotionally distant, while the codependent partner tries to control the shared space in the relationship. This push-pull dynamic is a hallmark of codependent relationships.

Jenner: And they tend to forget everything outside of that relationship. They become engrossed and entangled with each other. For me, the end goal of any codependent work is personal autonomy. This means seeing yourself as an individual with a healthy sense of self.

It would be best to have your hobbies, pastimes, and friends. You must have your purpose in life and allow the other person to do the same. This is critical because codependents typically do not. Then, a special space must be reserved for the relationship, balancing “me time” and “us time.”

Jacobsen: What is the path from a strong form of codependency to healthier relationships and a better self-concept?

Jenner: That’s a complex question, even though it sounds simple. It depends on the individual. You have to realize that codependency is not love. I often have couples coming into therapy saying, “We think one of us is codependent, but we love each other.” My thought is, “You don’t love each other.” As a codependent, you don’t truly know what love is because codependency is about control. Codependency is controlling, so it depends on the person and their willingness to change.

It also depends on what type of codependent they are. Codependency is a generic term, but there are various types: controlling codependents, avoidant codependents, enabling codependents, and people-pleasing codependents. Interestingly, there’s also a masochistic codependent who can be seen as the ultimate victim.

All these factors influence how long recovery might take. I think that there’s no classic “recovery” from codependency. It’s not as simple as taking a pill and feeling better. It’s about managing your daily life, staying present, focusing on yourself, and doing the internal work.

Jacobsen: What about self-help exercises, journaling, or meditation? How do those practices help with self-regulation and grounding in the present moment?

Jenner: Those are perfect exercises. The program I wrote includes meditation, and every audio session includes a journaling prompt to complete over the week. In therapy, I always encourage people to journal. It’s incredibly useful for grounding.

Meditation is also something I frequently use in therapy. Breathing exercises lead to my main method, Internal Family Systems Therapy (IFS) or parts work combined with inner child work. I use these techniques to dig into childhood experiences and the past to facilitate healing.

Jacobsen: What do you find is the biggest sticking point in the therapy process for individuals with codependency?

Jacobsen: That jump between awareness and action—many codependents get stuck in this process. Most people who come into therapy say, “I am codependent.” They’ve learned this through research, reading books, or perhaps a therapist or someone else told them.

They are aware of what codependency is and where it originated. They recognize their childhood patterns and can say, “Yes, this happened, and my symptoms match what I’ve read.” The big leap, of course, is moving from awareness to action.

The key is applying all that knowledge and awareness to create a new life. You need to shift that awareness from the mind to the body and take action. That’s the biggest challenge I see.

Because codependency is often tied to relationships, a common sticking point is when a codependent individual is alone. They might say, “I’m never going to have another relationship. I’ll focus on myself.” But once they meet someone, the codependent tendencies tend to reemerge.

So, the focal point of therapy is helping someone become aware of their codependency and take meaningful action. Guiding them through that process is the muddy terrain we, as therapists, must navigate.

Jacobsen: What is your most practical advice for people struggling with this issue in their day-to-day lives?

Jenner: My most practical advice would be to recognize that you’re codependent, acknowledge that you tend to control relationships, that you have an external focus, and that you need to shift that work inward.

Also, understand that if you want to have a healthy relationship with someone, you must do the necessary inner work. Codependents often spend much of their time in denial. In my program, I address this at length.

And to be honest, it’s easy to be codependent because you’re seen as the “good egg.” You’re the one who does everything for everyone, and people come to you. It is challenging to give up that control. But the reality is, if you want a good relationship with a healthy person, you need to do the work.

This means shifting your focus from external sources of validation to internal growth.

Jacobsen: Suppose you were to compare two healthy people in a relationship with two codependent people. How would those relationships look and differ?

Jenner: Two healthy people in a relationship have personal autonomy. They have independence and interdependence within the relationship, meaning they rely on each other in a balanced way. They are individuals who are comfortable with themselves and can support each other without losing their own identity.

Now, such relationships are rare. The prevalence of codependency in relationships is quite high. Two healthy people are happy to be independent. They don’t feel threatened when their partner spends time with others or pursues personal interests. They nurture the relationship while respecting each other’s individuality.

Two codependent people, on the other hand, usually don’t work well together. It’s like trying to push two magnets together. There will be a lack of trust and blurred boundaries, and the relationship will often be tense.

Jenner: They will isolate themselves within the relationship, and their life outside will wither.

Jacobsen: What is the lifespan of a codependent relationship? If these relationships are ultimately bound to self-destruct for most people, what’s the timeline? I’m curious.

Jenner: This is an interesting question because codependent relationships can last a long time. Codependents are hypervigilant, and they tend to attract emotionally distant people, creating a push-pull dynamic. Let’s bring in the concept of repetition compulsion. Codependents often try to fix earlier relationships through their current ones. This makes them hypervigilant, ensuring they provide what their partner needs to feel secure. This can sustain the relationship for many years, even decades.

Even when codependent couples come to therapy, the obvious issues may be in front of them, but they often don’t see it. So, these relationships either implode quickly or can last a long time due to denial, avoidance, and a constant sense of “we’re okay”—when, in fact, they are not.

Jacobsen: Have the rates of codependency gone up or down over the last few decades?

Jenner: Awareness of codependency has certainly increased, but I need to find out whether the rates of actual codependency have changed. I’ve seen claims suggesting that up to 80% of the global population is codependent in some way, though I wouldn’t go that far. However, it is very prevalent. What has increased is awareness, and the concept of codependency is evolving. It’s being applied not only to romantic relationships but also to the workplace, friendships, and family dynamics, especially between parents and children.

Codependency is everywhere. From my experience working with clients, I see a lot of codependent behaviour in both the people I work with and their surrounding relationships. However, determining whether the rate of codependency has increased is difficult. There isn’t much formal monitoring of it.

Jacobsen: You mentioned earlier that there are gender aspects to codependency. What about race, age, or culture? Do those factors influence how codependency manifests, regardless of its variety or severity?

Jenner: Yes, codependency can manifest across all demographics—race, age, culture, creed. However, in cultures where men are dominant, and women are taught to be submissive, codependency is more prevalent. We don’t need to name specific cultures. Still, it’s clear that in societies where men hold more power and women are expected to be subservient, codependency thrives.

Jacobsen: So, would there be some real codependency there?

Jenner: Yes, definitely. But, in the Western world, codependency doesn’t have limits. It doesn’t matter your age, race, creed, or colour—codependency doesn’t discriminate.

Jacobsen: What are your biggest lessons over two decades of working in this field?

Jenner: The main thing I’ve learned is that when codependents come into therapy, they’re often filled with hopelessness. Some don’t know what’s wrong with them; some don’t think anything is wrong, and others believe everything is wrong.

I want to give anyone coming into therapy the message that there is hope. Over the past two decades, I’ve seen many people change their lives once they realize that by taking action, they can lead a good life, build healthy relationships, and surround themselves with good people. So, that’s one key lesson—there’s always hope for codependents.

On the other side of the coin, if you look at people with narcissistic tendencies—without labelling everyone as a narcissist—it’s not as easy to work with them. But for codependents, there’s always hope. That’s the most important thing I’ve learned in these two decades.

Jacobsen: In the life of a therapist, especially when specializing in areas like narcissism, codependency, or borderline personality disorder, do you find that you, as a therapist, learn things about yourself while working with others?

Jenner:I can only speak for myself, but I learn something about myself when working with clients. As I mentioned earlier, I recognize myself as a codependent. I’ve guided people through codependency based on my own experiences and mistakes in relationships. I know what it feels like to be codependent.

However, that doesn’t make me a teacher—I’m also a learner. I learn from my clients. I resonate with their experiences and am always willing to help them through their struggles.

If you don’t mind me talking about my program again, which comes with lifetime access to the content, its core is a blend of my personal experience as a codependent and my professional experience working with codependents. It covers the key aspects of codependency—where it originates, what it looks like, and the different types. From there, it moves through the core challenges of codependency, such as the lack of boundaries and the drama triangle, and how to address them.

So, yes, I learn from my clients, and it’s an incredible experience to witness someone who starts off feeling hopeless and emotional in the first session grow much stronger as they begin to turn the focus inward. It’s truly inspiring.

Jacobsen: Dr. Jenner, thank you for the opportunity and your time today.

Jenner: Thank you, Scott. It was nice to meet you.

Jacobsen: Nice to meet you, too.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

What Is More Important: Kindness, Empathy, or Intelligence?

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/10/16

According to some semi-reputable sources gathered in a listing hereRick G. Rosner may have among America’s, North America’s, and the world’s highest measured IQs at or above 190 (S.D. 15)/196 (S.D. 16) based on several high range test performances created by Christopher HardingJason BettsPaul Cooijmans, and Ronald Hoeflin. He earned 12 years of college credit in less than a year and graduated with the equivalent of 8 majors. He has received 8 Writers Guild Awards and Emmy nominations, and was titled 2013 North American Genius of the Year by The World Genius Directory with the main “Genius” listing here.

He has written for Remote ControlCrank YankersThe Man ShowThe EmmysThe Grammys, and Jimmy Kimmel Live!. He worked as a bouncer, a nude art model, a roller-skating waiter, and a stripper. In a television commercialDomino’s Pizza named him the “World’s Smartest Man.” The commercial was taken off the air after Subway sandwiches issued a cease-and-desist. He was named “Best Bouncer” in the Denver Area, Colorado, by Westwood Magazine.

Rosner spent much of the late Disco Era as an undercover high school student. In addition, he spent 25 years as a bar bouncer and American fake ID-catcher, and 25+ years as a stripper, and nearly 30 years as a writer for more than 2,500 hours of network television. Errol Morris featured Rosner in the interview series entitled First Person, where some of this history was covered by Morris. He came in second, or lost, on Jeopardy!, sued Who Wants to Be a Millionaire? over a flawed question and lost the lawsuit. He won one game and lost one game on Are You Smarter Than a Drunk Person? (He was drunk). Finally, he spent 37+ years working on a time-invariant variation of the Big Bang Theory.

Currently, Rosner sits tweeting in a bathrobe (winter) or a towel (summer). He lives in Los AngelesCalifornia with his wife, dog, and goldfish. He and his wife have a daughter. You can send him money or questions at LanceVersusRick@Gmail.Com, or a direct message via Twitter, or find him on LinkedIn, or see him on YouTube

Scott Douglas Jacobsen: What is more important: kindness, empathy, or intelligence?

Rick Rosner: It depends on the context, but kindness is the most important in building a decent society. If people are consistently kind to each other, society can function well. You don’t have to understand others fully to be kind to them. Empathy extends the reach of your kindness. If you can only understand people like you, that limits who you’ll be kind to. But if you can work on empathy, it broadens your range. Intelligence is probably the least important when it comes to holding society together. Intelligence is for finding solutions when there’s no obvious solution already in place.

Jacobsen: That makes sense. So, to use something like your personal example, maybe, if someone is mildly gifted and can create problems up to, say, three and a third standard deviations above the norm. Still, you’re four or five or more standard deviations above the norm; you might overthink the problem and see patterns that weren’t meant to be there. You’ve probably walked through life seeing this happen, where even the most complicated occupations don’t require that high of an intelligence—personality might matter more. There’s a dual factor here—intelligence and personality.

Rosner: Trump and many of his supporters aren’t morons, but their personality makes them effectively moronic. They’re the “do your own research” people who lazily look into things or accept crappy arguments because they lack the curiosity or energy to poke holes in those arguments. They embrace ideas that support their prejudices without critically engaging with them. They aren’t so dumb that they couldn’t be taught that their views are based on faulty information. They don’t care enough to change their minds.

That’s true in life strategies, too. You can have average or slightly above-average intelligence and still succeed by following the standard behaviours that society lays out. One place where I went wrong was spending too much effort on failed strategies—like trying to get a girlfriend before I was boyfriend material.

Jacobsen: That’s an interesting point. The marker of being “boyfriend material” is constantly shifting, however.

Rosner: True. But I remember being in 4th grade, and I was despairing because I thought, “This is years away from being able to have sex with someone else!” It was way too early to be that concerned about it. But even then, I was worried about when and how I’d get a girlfriend. Other people around me didn’t seem worried, which confused me.

Jacobsen: That’s a lot of pressure at such a young age.

Rosner: It was. I went back to high school several times after graduating and saw a big difference. My class, the class of ’78, was horny. We bought into the idea that you shouldn’t leave high school with your virginity intact. But it was different when I saw the classes of ’79 and ’86. Many people didn’t seem to care as much about hooking up, which annoyed me. One guy in particular, who was cool, had a cool car and a decent personality. He wasn’t focused on hitting on girls at all. He spent his weekends hanging out in parking lots with his car buddies. When I asked him why he wasn’t worried about not having a girlfriend, he said, “You can’t worry about everything, man.” That attitude probably served him well later in life.

Jacobsen: It’s funny how sometimes simple advice like that can be exactly what we need to hear.

Rosner: If someone had told me back then, “You’ll be fine. Just do some basic things like lift weights, stay in shape, and be funny,” I probably would’ve been more chill. You’ll meet somebody. Just follow the path that most people follow—live your life, lower your standards, and meet someone perfectly acceptable. You don’t have to be brilliant to do that. It’s not a philosophy; it’s just about not worrying about stuff like that. It’s more of a passive strategy that people of all IQ levels follow.

And it has to work. Otherwise, we wouldn’t have 8 billion people on Earth. In my younger days, I’d spend at least 100 nights a year in bars—during the era when that’s where you went to hook up. I was mostly getting paid to work at bars, so I wasn’t just some sad case, spending two nights a week forlornly hanging out in a disco, hoping to hit on someone.

Jacobsen: At least you were getting paid to be there.

Rosner: Even if I didn’t meet someone, I was making money. And sometimes, I’d catch a fake ID or two, which I loved doing, or get involved in a brawl, which was usually fun.

Rick Rosner, American Comedy Writer, www.rickrosner.org

Scott Douglas Jacobsen, Independent Journalist, www.in-sightpublishing.com

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Josh Bowmar on Ethical Bowhunting and Conservation

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/10/15

 *The Bowmars were convicted of “Conspiring to Violate the Lacey Act (2).*

Josh Bowmar, a passionate bowhunter and fitness expert. Co-owner of Bowmar Archery, Josh has hunted globally with his wife Sarah, supporting ethical hunting and wildlife conservation. With 2.24 million YouTube subscribers, Bowmar Bowhunting YouTube channel, Josh offers archery tips and insights into their innovative Beast Broadhead. As an IFBB Pro Men’s Physique athlete, he also highlights the connection between fitness and hunting performance. He’s excited to contribute to your platform’s community of hunters and outdoor enthusiasts.

Scott Douglas Jacobsen: What was your start in hunting, particularly bow hunting?

Josh Bowmar: We were die-hard hunters, and honestly, most of the meat we ate was from what we hunted. That was cool, and that’s how I got my start. That’s where I began and where the foundation for my passion started. With a last name like Bowmar, you’re destined to be a bow hunter. 

Jacobsen: I also want to make a distinction between ordinary hunting and ethical hunting. Ethical hunting is tied to wildlife conservation. By analogy, as a non-expert, I think of something like fishing, where you can fish to catch food, and then there’s another form, like catch and release. So, how do you distinguish between ethical bow hunting and what I’m terming, for now, ordinary hunting?

Bowmar: That’s not a complicated question because the two go hand in hand. The better question would be: what’s the difference between killing something and ethically hunting something? Some people just kill, but being a killer versus being an ethical hunter is different. The word “ethics” should be understood as what is good for the animal. For example, if you’re hunting an endangered species and there are only a few left, and you kill one, that’s not good for the species—it could lead to extinction.

Ethical hunting, however, involves a few key factors. First, it’s about legality; you want to ensure you’re hunting within the legal guidelines, following the rules and tag laws the government sets. That’s number one. Second, you need to use the animal—harvest it for food. It’s important to eat what you hunt. Some hunters don’t do this with certain animals, and that’s when you need to ask yourself: why are you hunting if you’re not going to use the animal? There’s certainly a trophy aspect to hunting, and we can discuss that if you’d like.

However, when it comes to distinguishing ethical from unethical hunting, it boils down to the sustainability of the animal population and the value hunting adds to conservation efforts. Suppose hunting adds value to the animal, which generates revenue, which goes back into conservation efforts, supporting the animals, their habitats, and their populations. Without that value, there’s no protection for the species, and eradication can be the result. If nobody hunts an animal, farmers aren’t incentivized to lease land for wildlife habitats, and they might resort to poisoning animals to protect their crops.

Africa is a great example. I digress from the question. Still, it’s a deep rabbit hole when we get into the sustainability of hunting, ethics, and the differences between trophy hunting and non-trophy hunting. There’s a lot to talk about. 

Jacobsen: If we take Africa as an example, you’ve been on these long hunting trips. What do you notice in that context where ethical bow hunting is an important consideration?

Bowmar: Well, Africa is the best example of conservation. For instance, if I go there and hunt big game—let’s say I hunt an antelope—I obviously can’t eat all of it. That would contradict my earlier point about using the animals I hunt. But just because I’m not the one eating it doesn’t mean the animal isn’t used. A lot of the meat is donated to the local community.

For example, if I shoot a large Cape buffalo with around 1,000 pounds of meat, we distribute it to the locals at no charge. They get the meat, and it’s a win-win for the community and conservation efforts. Now, let’s take the ethical aspect further and consider what happens when hunting is banned. This occurred in Kenya, which banned hunting and used to be one of the most popular hunting destinations in the 1970s and 1980s.

This historical example shows us the consequences of such a ban. While I don’t know the exact numbers, it’s been estimated that close to 70% of the animal population in Kenya was wiped out after hunting was prohibited. The only places where animals still thrive are in protected national parks. You might think, “If people aren’t hunting, why are the animals dying?” It seems counterintuitive—if you stop killing animals, the population should grow, right? But that’s not what happens, especially in Africa.

The reason is tied to the local people. In many parts of Africa, food is a form of currency, and meat, in particular, is highly valued. It’s hard to come by, and when hunting is banned, the locals turn to poaching to meet their needs. They over-harvest wildlife, killing everything they can to sell the meat for profit.

When hunting is legal, however, the situation changes. Money from hunting is invested in the community and conservation efforts. Take an outfitter, for example, who manages 10,000 acres bordering a community. That community agrees not to kill animals in exchange for the meat paid hunters provide. Legal hunting incentivizes sustainable wildlife use, benefiting the community and animal populations.

Do you know there’s value in that animal? That value is translated into money, which goes to the outfitter and the community. The outfitter is then incentivized to protect the animals and prevent eradication by working with the local people and tribes.

For example, if someone is caught poaching, the tribe doesn’t receive meat for three months. It’s like a self-policing system, almost like a kangaroo court, where the community enforces their own rules. If someone poaches an animal, the whole tribe suffers by losing access to meat for three months. The tribe will hold the poacher accountable because his actions harm the entire community. A symbiotic relationship between the hunters, the animals, and the local people makes the ecosystem thrive.

Without money from hunting, those animals would become a burden to protect. Communities can’t afford to protect animals or stop poaching without the necessary funds and resources. So, animal populations thrive in areas where hunting is allowed and regulated. In contrast, in regions of Africa where hunting has been banned, animal populations decline significantly. Kenya is a prime example of this; after they banned hunting, their animal population plummeted.

Jacobsen: So you’re referring to a communal value system involving both the locals and tourists—whether bow hunters or professionals—based on ethics rather than just informal or unwritten rules?

Bowmar: Exactly. It doesn’t have to be tourists or foreigners coming in to hunt. The system works similarly everywhere as long as there are regulations in place. For example, if I want to buy a deer tag in Iowa, I must pay for it. That money goes to the government, and I can only shoot one buck with that tag. If I want to shoot another buck, I have to pay again. Some states have stricter limits, but a financial exchange goes back into conservation efforts, including funding rangers and staff who protect the animals and enforce laws around wildlife conservation.

The same principles apply in Africa. When there are rules and regulations, and people pay to hunt animals, that money can go back into programs that protect the animals and enforce laws. It’s similar to any legal system: people rob stores, but there are real consequences when they do. The problem occurs when hunting is banned. There’s no longer a hunting category in the government, which means there’s no funding or resources to protect the animals.

Of course, I’m simplifying things, but that’s the general idea. For example, if someone poaches an animal, law enforcement might investigate. Still, I’m not fully familiar with every African country’s rules and regulations.

Based on my experience in Tanzania, South Africa, and Uganda—places where I’ve spent time hunting—tourism hunting is definitely where the most revenue comes from. That money is reinvested into those properties, improving the habitat and enhancing the quality of life for the animals. This also ensures the longevity of harvesting specific animals, rather than just indiscriminately killing any animal. And that’s where ethics come into play. Whether they agree with trophy hunting or hunting in general, non-hunters need to understand that this isn’t about personal preference.

The reality is that nothing in the wild dies of old age. Many people imagine that animals, like hippopotamus, will eventually find a tree, lay down, and peacefully die of old age. But that’s different from how it works. When an animal becomes too slow or weak in the wild, it gets eaten alive. There are no exceptions. Once an animal becomes unable to contribute to its group, herd, or ecosystem and can no longer fend for itself, it will be killed and eaten alive, which is one of the most horrific deaths imaginable.

As hunters, we train to be as professional and ethical as possible, at least the good ones do. We target animals at the end of their life—old, mature bulls, rams, or bucks. Whatever the species, we focus on the older animals. The local community utilizes the meat from those animals. As a hunter, you’re paying to harvest those specific African animals. In the United States, if you hunt on your property, the value is in the hunt experience and the meat you get from the animal.

So, no matter where you hunt, value is always exchanged for the animal. And that’s why hunting is so critically important—even non-hunters should support it if they care about the survival of species and the health of wildlife populations.

Jacobsen: When you’re bowhunting older or more infirm animals that would likely be picked off earlier in the wild, what do you target on the animal to ensure a quicker or more humane death?

Bowmar: Well, being a bowhunter, I always make it as challenging as possible for myself. If I had the option to use a gun, I could shoot much further, and it would be easier—there’s no question about that. However, bowhunting requires a lot more practice and proficiency to be skilled enough to shoot an animal effectively with a bow.

To answer your question about ensuring a fast and humane death, it’s important to understand that I give the animal a greater chance to escape by choosing to be a bowhunter. The main difference between rifle hunting and bowhunting is that with a rifle, once you see the animal, the hunt is essentially over. But with bowhunting, when you see the animal, the real hunt has only just begun. The key is precision—hitting vital organs, such as the heart or lungs, to ensure a quick and humane kill.

There’s a significant difference with bowhunting because you have to get close. When you get close, you enter the animal’s senses—its eyesight, smell, hearing, and awareness of the many dangers around. That animal is likely to get away, and as a bowhunter, that’s okay. But if everything goes right, and you’re about to take the shot, the success of that shot depends on the steps taken up to that point, including how well you’ve trained as an archer and shooter.

I spend much time practicing with my bow to ensure I can make the best possible shot when the moment comes. I also use lethal-tipped broadheads or arrows. Specifically, I use my brand, Beast Broadheads, the most technologically advanced broadhead ever engineered. It kills animals faster than anything else we’ve seen due to its blade sharpness and precision. There are many factors to ensure a quick, humane kill and a big part of that is avoiding bad shots—shots that have a low chance of hitting the right spot to ensure the animal dies within 60 seconds.

At the end of the day, though, you’re still hunting animals, and things can go wrong. However, the goal is to always put yourself in a position where failures are extremely rare.

Jacobsen: What do you do with more amateur or inexperienced bowhunters who come along to learn how to make good shots and develop the patience needed to get close for more proficient, efficient kills?

Bowmar: I don’t take people hunting; I’m not a guide or outfitter. But for people trying to learn, it’s like mastering any other skill. It takes much time, and repetition is the mother of all skills. It’s about going out, trying, failing, and learning a little each time until you get it right. Over the years, you get better and better.

If someone wants to accelerate their learning, they can hire an outfitter who is also a bowhunter and can mentor them during the hunt. But the less experienced you are, the more limited your hunting capabilities. For beginners, it’s often best to hunt in controlled environments, like overbait or at watering holes, where the shots are closer and easier. Stalking and sneaking up on animals in the wild, particularly in western hunting, where you’re trying to get close without being detected, is much harder.

Jacobsen: Even as an experienced bowhunter, what are some critical aspects of maintaining fitness, health, and skill in your shot? How much do you have to practice? How much do you need to maintain your physique for this sport?

Bowmar: It depends on what you’re hunting. Suppose you’re going into the high country to hunt elk, hiking 10 miles daily at 7,000 to 10,000 feet. In that case, it requires an enormous amount of training and endurance. Even in Africa, the conditions are tough. We’re out in the sun for 12 to 14 hours daily, sweating constantly. We’re doing stalk after stalk and typically covering 2 to 6 miles daily with gear. You often need to run from one spot to the next to get into the right position to cut off your target animal.

So, fitness makes things easier—there’s no question. But it’s not always necessary, depending on what you’re hunting. For example, if you’re in a deer stand hunting whitetail, you might not need to be in top physical condition. However, suppose you’re hunting out west or doing free-range hunts in Africa, like in Tanzania, where there’s lots of hiking. In that case, you need to be in shape. You must maintain good cardiovascular endurance because if you’re out of breath after a run to get into position, you won’t be able to make an accurate shot.

In any sport, being in good physical shape helps, not hurts.

Jacobsen: What would you consider your most memorable bowhunting story?

Bowmar: There are just too many to narrow it down to one. It’s impossible to pick a single favourite. But I’ll give you a brief overview and answer your question.

When I hunt here in Iowa, on my farm, there are deer that I’ve been pursuing for years—not just one hunt, but years of effort. So, those hunts hold a special place in my heart. Then there’s hunting in Africa, like in Tanzania. One of my most memorable hunts was 2022, when I shot a world-record crocodile. It measured 16 and a half feet, breaking the record by almost a foot. It was an absolute monster and a crazy memory, especially since such a large croc is rare. This one was probably over 100 years old.

There are so many animals and experiences to choose from—it’s hard to pick one. Every hunt is special in its way. Most non-hunters don’t realize how significant and memorable each hunt can be.

Each hunt creates a core memory you’ll always remember. It’s a deeply spiritual, emotional experience and incredibly primal. Most people have never experienced anything like it, so they don’t understand what it feels like.

But I can promise you, if you ever hunt and succeed, you’ll unlock deep, ancestral, primal instincts you’ve never felt before. You’ll be like, “Wow, this is very different from anything I’ve experienced emotionally and in terms of accomplishment.” Then you realize, “Wow, if I’m alive today, it’s because I come from a line of successful hunters.” If they weren’t, they wouldn’t have survived. It’s not a question of whether you have hunters in your lineage but how far back you must go to find them.

Tapping into that ancestral part of yourself unlocks something profound—it’s hard to describe unless you’re a hunter. The accomplishment, adrenaline, and achievement from successfully harvesting an animal that feeds your family are unique. Eating that animal, having a relationship with your food rather than having someone else do the killing, is a different experience.

I’ve met many people who are against hunting but still eat meat. And I ask them, “Do you think the cow that became your burger committed suicide?” No, someone else did the killing for you. So, if you’re against hunting but eat meat, there’s a contradiction there. I’m going out and killing my food while you’re having someone else do it for you. There’s a big difference.

Imagine going out and hunting an animal that you had to outsmart, pursue, and finally harvest. Then, you butcher the meat and feed your family. It’s a different experience than just getting a cheeseburger from the store.

Jacobsen: Do you have any final thoughts or reflections for individuals looking to get into bowhunting or those curious about the philosophy and ethics of ethical hunting? As you explained earlier, it’s only sometimes obvious how hunting impacts conservation.

Bowmar: Yeah, I have some final thoughts. If you want to get into hunting, the first step is finding a local pro shop—an archery pro shop. These guys will teach you how to shoot, and they’ll sell you a bow. That’s a crucial first step.

As for conservation, it’s very clear: wherever there is a lot of regulated hunting controlled by the government and agencies, there’s also a thriving population of animals. In fact, in some places, animal populations grow so much that the authorities have to hire people to manage the population by shooting more animals. Hunting contributes significantly to conservation, even though it might be obvious to everyone.

If you truly care about animals, you should greatly support hunting. Whether you like it or not, or however you choose to view it, hunters have the biggest impact on environmental health and the well-being of the animals that live there.

Jacobsen: Excellent. Josh, thank you for your time today and for giving us some insight into bowhunting and the ethics of hunting in general.

Bowmar: Absolutely. Feel free to reach out anytime. I enjoyed it.

Jacobsen: Excellent. All right.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Luke Powers on National Homelessness Statistics

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/10/14

Luke Powers is a business professional who helps people donate more effectively. As a graduate of the University of Notre Dame’s Mendoza College of Business, Luke majored in management consulting and minored in innovation and entrepreneurship. He is passionate about leveraging his business expertise to make a positive impact. His interests include business development, start-up strategy, and consultative sales. Luke is based in Miami, Florida, and continues to develop his entrepreneurial skills. SmileHub released new reports on the Best Charities for Homeless Support and the States That Help Homeless People the Most in 2024.

Scott Douglas Jacobsen: Today, we are joined by Luke Powers from SmileHub. We’ll focus on five critical areas regarding homelessness in the United States. To start, what is the current state of homelessness in the U.S.?

Luke Powers: National homelessness is at a critical juncture. Over 580,000 people are affected, according to the latest estimates, many of whom face systemic barriers such as mental health challenges and a lack of affordable housing. Chronic homelessness is at its highest level in recent years, as many states struggle to provide sufficient resources despite varied efforts to address the crisis. These combined factors have created a situation where nearly one-quarter of all homeless individuals experience chronic patterns of homelessness. States like California and New York lead the way in overall homeless numbers, while states in the Southeast and South, such as Tennessee and Georgia, lag significantly in providing adequate support. The situation is exacerbated by expensive rental markets and insufficient shelter availability, leading many people experiencing homelessness to remain unsheltered.

Jacobsen: Where would you say the situation is the worst, either by state or, if available, by city?

Powers: While I don’t have specific city-level data, I can tell you that the bottom three states—ranking 50th, 49th, and 48th—are Tennessee, Georgia, and South Carolina in terms of providing sufficient support for people experiencing homelessness. If you visit our blog page, you can see the detailed rankings. The Southeast region consistently ranks poorly, with six states in the bottom ten—seven if you include Louisiana. Tennessee, Georgia, Florida, and South Carolina, in particular, struggle with high rates of unsheltered individuals and significant barriers to accessing affordable housing and essential services.

Jacobsen: Which areas have the lowest levels of homelessness?

Powers: Based on the data, there’s a general trend across the Midwest and Northeast where states provide better support for individuals experiencing homelessness. Connecticut, Illinois, North Dakota, Maryland, New York, Indiana, Massachusetts, Minnesota, Wyoming, and Montana are the top ten states supporting homeless individuals. Montana stands out as an outlier from that regional pattern but still performs well in homelessness support.

Jacobsen: What are the notable outlier states, and what are the reasons for their rankings for reducing and increasing homelessness? To clarify, outliers on the subfactors for reduced and increased homelessness.

Powers: Let me break this down into three primary categories: shelters and housing support, homeless support services, and food and health support. For positive outliers, Connecticut ranks in the top 16 across all categories. It is in the top four for shelter, housing, food, and health support. On the other hand, Tennessee ranks last (50th) in shelters and housing support, 46th in food and health support, and 26th in homeless youth support. Homeless youth support is a critical factor where Tennessee struggles, and these low rankings in shelters, housing, and food and health support contribute to its overall poor performance.

If you’re looking at larger states, California ranks 21st overall, but despite having the largest homeless population in the country, they are 43rd in shelters and housing support. Despite considerable efforts, this illustrates the state’s ongoing challenges in effectively addressing homelessness.

So, getting that support is difficult. However, they are ranked number one in homeless youth support and just below average at 30th in food and health support. Texas, another one of our largest states, ranks 36th overall. They are 29th in shelters and housing support, 5th in homeless youth support, but ranked last, 50th in food and health support. So, you can see how some bigger states have issues, even if they perform well in certain areas.

Jacobsen: What tends to reduce the level of homelessness in realistic terms?

Powers: Reducing homelessness is a complex issue and requires a multifaceted approach. This includes increasing the availability of affordable housing, providing adequate shelters and support services, and addressing healthcare and employment barriers. States that implement supportive policies, such as expanded Medicaid and protections for people experiencing homelessness, or states with fewer anti-homeless policies tend to see reductions in homelessness. Investments in charities, mental health services, and employment opportunities also help reduce homelessness. Key factors include reducing the hours needed to afford housing and improving access to education and employment.

Jacobsen: Are there any other important topics related to this report that we should highlight?

Powers: We’ve covered the significant aspects of the report. My only question was whether you’d like more details about larger states like Florida and New York.

Jacobsen: Yes, let’s continue with that. Please share the information on New York, Florida, and Pennsylvania to round out the top five largest states by population.

Powers: Sure. New York ranks fifth among the five most populous states, placing fifth overall. It is fifth in shelters and housing support, 21st in homeless youth support, and 20th in food and health support. Despite being just slightly above average in two of those categories, it performs well in shelters and housing support, which raises its overall ranking.

Conversely, Florida ranks 43rd overall, 46th in shelters and housing support, 10th in homeless youth support, and 45th in food and health support. This shows a trend of the most populous states struggling to support their large homeless populations.

Lastly, Pennsylvania ranks 11th overall. Like other states in the Midwest and Northeast, they perform relatively well, ranking 21st in shelters and housing support, 19th in homeless youth support, and 6th in food and health support.

States that rank highly in these categories typically offer better support services for their populations, such as more mental health counsellors per capita, fewer anti-homeless policies, more healthcare centers for people experiencing homelessness, lower unemployment rates, and fewer unsheltered homeless individuals. They also have laws protecting sources of income, more emergency housing vouchers per person experiencing homelessness, and lower minimum wages required to afford a studio apartment. It isn’t easy to cover every topic in this discussion, but I’ve highlighted some of the most critical factors. Let me know if you need more information.

Jacobsen: That should be all for now. I appreciate your time today and all the information you’ve shared. Hopefully, we can do more of these in the future.

Powers: Absolutely. To see more of our reports, visit smilehub.org/blog.

Jacobsen: Great. Thank you so much for your time, Luke. I appreciate it.

Powers: Thanks, Scott. Have a good one!

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

WalletHub: Underprivileged States in 2024

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/10/16 (Unpublished)

Chip Lupo is an experienced personal finance writer currently contributing to WalletHub. With a background in journalism from Elon University, he has worked across various sectors, including finance, sports, politics, and religion. Chip has expertise in SEO best practices, content creation, and editing, combined with proficiency in Microsoft and Adobe applications. His career spans over two decades, during which he has held roles as a compliance analyst, wire editor, and night city editor. Chip’s passion for media and communications drives his commitment to high-quality content. West Virginia has the most underprivileged children due to high foster care rates, economic instability, and child maltreatment. Mississippi’s high infant mortality ties to poverty and healthcare challenges. Expanding the Child Tax Credit could significantly reduce child poverty, providing vital economic support.

Scott Douglas Jacobsen: What factors contribute to West Virginia having the most underprivileged children?

Chip Lupo: West Virginia ranks as the state with the most underprivileged children, largely because it has the highest proportion of children in foster care and children living with grandparents. These socio-economic factors, among others, often reflect family instability or economic strain.

Additionally, nearly one-third of West Virginia’s children have parents who lack secure employment, and more than 22% live below the poverty line, which leaves many children without sufficient access to food and other essentials. 

These issues are compounded by the fact that West Virginia experiences high incidents of child maltreatment and one of the highest shares of teens experiencing prolonged sadness or hopelessness, which further jeopardizes their mental and emotional well-being.  

Jacobsen: How does child food insecurity in Louisiana compare to other states?

Lupo: Louisiana has the highest child food-insecurity rate in the U.S. This rate significantly outpaces other states, as the best-to-worst difference is twice that of Massachusetts, the state with the lowest child food-insecurity rate.

Jacobsen: Why does Mississippi have the highest infant death rate?

Lupo: Mississippi’s high infant mortality rate is tied to critical socio-economic and healthcare challenges facing the state’s children and families such as the highest percentage of children living in households with below-poverty income, which contributes to limited access to nutritious food, stable housing, and consistent healthcare. 

Additionally, Mississippi has a high child food insecurity ranking, and many families struggle with health care-related costs, which leads to inadequate  preventive and maternal care. These factors, combined with limited economic opportunities, have a direct effect on infant health outcomes, triggering a need for targeted support in healthcare access, economic stability, and early childhood resources.

Jacobsen: What are some of the key differences in child maltreatment rates, the best and worst states for it?

Lupo: There are troubling disparities across the U.S. in terms of child maltreatment rates, as certain states experience much higher levels of abuse and neglect. For example, states such as Massachusetts and West Virginia exhibit some of the highest rates of maltreatment, which place children at heightened risk for physical, emotional, and developmental harm.

In contrast, states such as New Jersey and Washington report significantly lower maltreatment rates. To put this in perspective, children in Massachusetts experience a 10x higher risk of maltreatment than those in New Jersey, highlighting the need for more targeted resources and support systems in states where children are most vulnerable.

Jacobsen: What are the most effective programs currently available to address childhood poverty?

Lupo: Among the most effective programs to combat childhood poverty is the expansion of the Child Tax Credit (CTC). This initiative targets children in low-income families, particularly those who currently receive a partial or no credit. The program aims to ensure equitable benefits across families, especially those historically marginalized, such as Black, Latino, and American Indian and Alaska Native children by removing the “refundability cap” and implementing a “per-child” phase-in structure.

Additionally, the introduction of a “lookback” provision allows families to use their prior-year income for credit calculations, which would offer stability amid economic fluctuations. The anticipated effect is significant: in the first year, it could lift hundreds of thousands of children above the poverty line and help millions more move closer to it.

Jacobsen: How could an expansion of the Child Tax Credit impact child poverty rates?

Lupo: Expanding the Child Tax Credit could significantly reduce child poverty rates by addressing some core disadvantages faced by underprivileged children. Poverty affects 1 in 6 children in the U.S., which creates barriers to essentials like nutritious food, stable housing, and education. An enhanced Child Tax Credit would support low-income families’ fundamental needs that, when met, would foster healthier childhood development and set a stronger foundation for success in adulthood.

Jacobsen: How did the temporary expansion of the Child Tax Credit, during the pandemic, affect child poverty levels?

Lupo: The temporary expansion of the Child Tax Credit during the pandemic dramatically reduced child poverty to historic lows in 2021, helping narrow racial and ethnic disparities in child poverty in the process. However, when the tax credit and other pandemic relief measures expired in 2022, the number of children in poverty surged to about 5 million. This is a classic example of how child poverty levels are heavily influenced by policy decisions.

Jacobsen: What are the long-term consequences of growing up in poverty?

Lupo: Growing up in poverty often leads to disadvantages that can affect a child’s entire life. Children in low-income households face higher rates of food insecurity, health issues, and educational barriers, which can impair their ability to thrive.

For example, states such as Mississippi and West Virginia with high rates of child poverty experience increased rates of maltreatment, depression, and homelessness among children. This can have detrimental effects on mental health and social stability well into adulthood. So without essential support in health, education, and welfare, these children are at a high risk of becoming adults who will struggle to break out of poverty.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Pamela Rutledge, Social Media Use and Positive Psychology

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2025/01/16

Dr. Pamela Rutledge is a renowned media psychologist combining 20+ years of experience as a media producer with deep expertise in human behavior. She serves as the Director of the Media Psychology Research Center and is Professor Emerita of Fielding Graduate University’s Media Psychology program, where she develops courses on social technologies, audience engagement, and brand psychology. Her work spans design, development, and audience impact, helping clients like 20th Century Fox, Warner Bros., and the US Department of Defense build actionable consumer strategies and consumers create healthy relationships with media. Recognized by the American Psychological Association for her contributions, Dr. Rutledge has co-authored Exploring Positive Psychology: The Science of Happiness and Well-Being and contributed to notable works on media psychology. An expert source for outlets like The NY Times and Good Morning America, she also authors “Positively Media” for Psychology Today and is Editor-in-Chief of Media Psychology Review. 

Scott Douglas Jacobsen: Social media is the name of the game for so many people now. What is the positive psychology orientation on social media use compared to the general use by, apparently, most people–so healthier and unhealthier uses of it?

Pamela Rutledge: Social media is getting a lot of attention right now, with people worrying about the negative effects. Social media, however, is any technology that enables us to connect socially across the internet. It has a lot of different platforms and uses, from connecting with friends and entertainment to finding useful information, building skills, and increasing productivity. How we use social media determines whether the impact is positive or negative. In spite of the current moral panic, social media effects vary widely from positive to negative based on individual differences.

Positive psychology focuses on the cultivation of skills and values that increase our sense of well-being, not just momentarily feeling good—what psychologists call hedonic happiness–but also longer-term satisfactions or eudaimonic happiness. Eudaimonic comes from the Greek concept of flourishing or living well, which emphasizes a meaningful life rather than simply seeking pleasure. We tend to stereotype social media use as short-term emotional fixes, but many interactions and content can foster a sense of meaning, purpose, and growth, contributing to a deeper sense of well-being and satisfaction with life.  Well-being and satisfaction, however, are a combination of both types of happiness: positive emotions and well-being or life satisfaction.

Positive emotions are pretty straightforward. They include things like happiness, joy, optimism, and hope.  However, well-being is more complicated and is a result of our ability to meet our basic needs.  These needs can be summarized by three things: 1) social connection and belonging, 2) agency—or our ability to take action and not feel helpless in our environment, and 3) competence, or our ability to act effectively when we take action. It’s easy to see how interacting on social media is motivated by these intrinsic drivers of human behavior: social media allows us to connect, take action, and see evidence of our actions. 

However, positive psychology also focuses on values as well as intrinsic motivations. Values are deeply held beliefs about what is important and meaningful in life, guiding our choices and actions toward a fulfilling and meaningful existence. They are a compass, influencing our decisions, behaviors, and interactions with the world around us. Culture and cultural norms play a significant role in shaping our values—our family, friends, and community influence what we believe is good, right, and important. The definitions of happiness, the prioritized values, and how life should be lived can vary significantly across cultures and social groups. 

People learn values through socialization. Family is one of the main sources of values, as children learn values directly from parents and other family members through observation, modeling, and explicit instruction. Similarly, friends, colleagues, and groups implicitly communicate values by reinforcing accepted behavioral norms required for group membership.

Media, including books, movies, music, and social media, also expose people to values and beliefs, shaping their understanding of the world.

Jacobsen: If people are using social media from super young ages and seeing them used from a young age, what is the impact on the development of personality?

Rutledge: Personality development is influenced by many factors: biological, intellectual, social, cultural, and situational. Social media is just one source of influence, and research in this area is correlational, not causal.  In other words, things may be related, but that doesn’t answer the chicken-and-egg question of whether one causes the other or if there are other factors involved. 

Social media, however, exposes users to images and lifestyles that can lead to negative social comparison. Social comparison, by the way, is a normal response to social situations and part of our survival instinct. Assessing our roles in a social environment was a critical factor in our survival and, in many senses, still is. Our ability to read what others want, empathize with their situations, and understand group dynamics is central to our ability to navigate our social world. 

Much of the concern about social media comes from assuming that it triggers negative social comparison in all users, thus damaging self-esteem and body image. These types of generalizations are vastly overstated.

Jacobsen: Does excessive social media use make people more self-involved digitally impair or improve empathy and narcissistic tendencies, lead to a idealized sense of self rather than a genuine one, impact the perception of everyone on individuals’ lives other than their own and potentially, lead to something like a constant validation loop? 

Rutledge: Before I answer each of those questions, I want to emphasize that social media use does not have a binary influence: this or that, all or nothing. No social media effects impact ALL users, and not all effects are the same. In fact, there are many different forms of social media with different participation and consumption behaviors (e.g., Instagram, TikTok, YouTube, video games, WhatsApp, forums, blogs, etc.).

Almost all social media research is self-reported and correlational. A correlation is a relationship, but it is not causal or directional.  All research is based on probabilities of something happening, not a certain outcome (e.g., “is likely to,” not “is”). So, a study that says excessive social media use is more likely to make people more self-involved would also say that more self-involved people are more likely to use social media excessively. This is true of concerns over mental health, narcissism, idealized self and identity development, inauthentic sense of self, and reliance on social validation of others. Research findings vary a lot based on how the researcher asks the questions and defines the variables.  For example, what is “excessive” social media use? 

But let’s focus on some fundamentals. Social media is relatively new, so people don’t innately have the skills to manage an always-on digital world with limitless information and access to a wider public than we can even conceive.  Our brains were not designed for this, which makes all of us, not just young people, vulnerable and reactive unless we learn the skills to anticipate our innate, primal tendencies and step into self-manage. Our brains are wired to notice change, to focus our attention on things that are out of the ordinary, to attend to interruptions (warnings), especially if they have a social component, to seek an understanding of our social and physical environment, and to adapt our behaviors to be fit in with our desired social groups.  All these innate tendencies were essential to our survival back in the Savannah.

When talking about kids, combine these innate factors with normal biological and neurological changes over their lifespan, and it helps understand the development tasks that shift motivations as people mature. For example, the normal developmental tasks of adolescents are identity development and the building of a social life outside the nuclear family. Recognizing this, it makes sense that teens would be focused on social media, connecting with friends, and keeping up with pop cultural trends to maintain social capital. Teens also do not have a fully developed prefrontal cortex, so they are less able to value longer-term goals and outcomes in favor of near-term rewards. 

The best approaches for keeping kids healthy and safe online are to give them training and the tools to understand and navigate the digital space and establish an open and trusting line of communication between parents and kids. Suppression and bans only make technology more desirable while making it less likely kids will come to you when there’s a problem. 

When young people can reflect on their technology use and its effect on their lives through the lens of digital literacy, they gain valuable skills essential to success on and offline.  For example, digital literacy teaches how persuasive technology manipulates attention, the psychology of positive and negative social comparisons, how to identify information sources and validity, how to search for information effectively, how to manage privacy settings, strategies for dealing with conflict, bullies, and trolls, and how to translate personal values, like respect, compassion, and empathy, to online behavior. Armed with digital literacy skills, young people are much less likely to have problematic social media use and much more likely to be able to avoid or at least handle trouble, misinformation, scams, and bullies.

Jacobsen: Does excessive social media use make people more self-involved or more other-involved? 

Rutledge: Social media can do both, depending on the context, how people use it, and their self-awareness. People who are vulnerable to the opinions of others may become preoccupied with fitting in, whether that’s looks, clothes, or gaming skills. On the other hand, social media can make people aware of social issues around the world, expanding someone’s view of self and others.

Jacobsen: Does media consumption digitally impair or improve factors like empathy and narcissistic tendencies? 

Rutledge: Social media consumption has been related to both.  Social media has been associated with an increased ability to understand and share others’ feelings and increase compassion, encouraging perspective-taking. However, empathy has been shown to decrease when social media is linked with polarization by reinforcing preexisting beliefs and reducing cognitive flexibility. It has also been linked to diminished empathy through desensitization to tragedy through constant exposure.

Jacobsen: How does online presentation, typically, lead to a idealized, curated form of the Self rather than a genuine, realistic one?

Rutledge: Online presentation typically leads to an idealized, curated demonstration of the self rather than a genuine, realistic one. People are motivated to show a positive and desirable public image, often leading them to select and edit the content they share carefully. This phenomenon is not unique to social media. People also curate their looks when they go to many offline activities, e.g., job interviews and parties, to present a desirable version of themselves that aligns with social norms and expectations. 

The pressure to conform can lead to idealized standards of appearance, lifestyle, and achievement that, if internalized, can lead to increased social anxiety and can negatively impact self-esteem and self-worth.  However, online platforms can also provide opportunities for self-expression and aspiration that have a positive impact.

Jacobsen: How does this impact the perception of everyone on individuals’ lives other than their own?

Rutledge: Without critical thinking, people may see social media like Instagram as an accurate representation of life rather than an artificial (and often filtered) construct. This can activate negative emotions, such as jealousy or feeling inferior, or it can be inspirational, depending on the user’s focus. The key here is critical thinking, knowledge of technology, like filters, and recognizing the human tendency for social comparison to provide context for content interpretation.

Jacobsen: Do these, potentially lead to something like a constant validation loop? They have to keep up with the next hot or popular trend.

Rutledge: The “constant validation loop” describes a cycle where people seek constant external validation through likes, comments, and shares on their posts, leading to an unhealthy reliance on social media for self-worth. When we receive positive feedback online, our brains release dopamine, creating a sense of pleasure and reward, reinforcing the behavior, and motivating us to seek more validation. Instant feedback offers a quick boost to our self-esteem, but the feeling is not sustained. Similarly, when we constantly measure our lives against the often idealized lives of others, it can increase feelings of inadequacy, also leading to a greater need for validation to fill the void.

Social validation is not restricted to online experiences. We see it every day in schools, the office, and community organizations—who has the most money, the best clothes, the fastest car, the smartest children, etc. The potential negatives of an unhealthy reliance on external validation include low self-esteem, addiction, anxiety, depression, and dissatisfaction with self or life. 

There are, however, strategies to recognize and manage this tendency.  These include building awareness of how your social media use and need for validation impact your well-being, setting boundaries (like blocking negative triggers) and limiting the time spent on social media platforms, focusing on internal validation by cultivating self-compassion, appreciating your strengths and accomplishments, finding activities that make you feel happy and fulfilled, such as spending time with loved ones, pursuing hobbies, or engaging in physical activity. 

Jacobsen: How does anonymity in some areas of the internet impact treatment of self and others, so social interactions?

Rutledge: Anonymity plays a significant role in crowd behavior, often leading to people acting differently than they would alone or in smaller, more identifiable groups. This is deindividuation, where people lose their sense of self-awareness and personal identity within a crowd, reducing their sense of responsibility and increasing conformity to group norms. The more people want to belong to a group, the more likely they are to suppress their individual sense of self and conform to the group norms.

Motivations for seeking anonymity online vary. Individuals with negative or developing self-perceptions may be drawn to anonymity because it gives them the freedom to explore different personas to fulfill self-related or identity needs. Individuals struggling with self-consciousness, social anxiety, and low self-esteem also tend to prefer anonymity online. In contrast, people with darker personality traits use anonymity online to satisfy more antisocial goals, like deceiving or bullying others. 

Jacobsen: How can social media be used to encourage prosocial behaviours?

Rutledge: Digital literacy is the first step in promoting prosocial online behaviors. It emphasizes the responsible use of technology and online safety and encourages critical thinking. When it comes to young people, parents can model the kind of behavior they’d like to see their kids emulate, from device use to treating others with respect.

Prosocial behavior involves actions that are intended to help or benefit others. There is no line between online and offline in today’s world. Digital citizenship is just an extension of the behavior we want to see and teach in person. Prosocial actions can be encouraged at home, at school, and at work by emphasizing the importance of a range of actions, from simple acts of kindness, such as sharing or comforting a friend, to more complex behaviors like volunteering or standing up against injustice. 

Publicly valuing prosocial behavior can shift social norms and culture and has numerous benefits. It not only promotes positive relationships and a sense of belonging but also fosters emotional well-being and resilience. People who engage in prosocial behavior tend to have higher levels of happiness and life satisfaction.

Jacobsen: What have been the largest cultural impacts of social media technology to date, and will likely be those large cultural changes stemming from them in the near future?

Rutledge: Social media has significantly influenced culture by shaping social interactions, communication, expectations, and societal values. 

Global connectivity has allowed people from different cultures and backgrounds to connect, share ideas, and collaborate. The rapid dissemination of information on social media has transformed how news is shared and consumed. This immediacy can lead to greater awareness of global and social events, but the volume of information also leads to information bubbles and the spread of misinformation.

Changes in how people communicate have driven expectations toward shorter, visual forms of communication like memes, gifs, and videos and rapid response.

Exposure to curated representations of others’ lives can lead to feelings of inadequacy and negative social comparison, impacting self-esteem and mental health for some users but providing opportunities for connecting with people that were previously beyond our reach.

Social media platforms allow anyone to create and share content, leading to a diversification of voices and perspectives that challenge traditional media narratives and also to the spread of conspiracy theories and misinformation with the potential for influencing political landscapes and bad actors.

Digital literacy and accountability are necessary for us to benefit from the positives and limit the negatives.

Jacobsen: Thank you for the opportunity and your time, Pamela.

Rutledge: My pleasure.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

WalletHub on Best and Worst Cities for Singles

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2025/01/15

Chip Lupo is an experienced personal finance writer currently contributing to WalletHub. With a background in journalism from Elon University, he has worked across various sectors, including finance, sports, politics, and religion. Chip has expertise in SEO best practices, content creation, editing, and proficiency in Microsoft and Adobe applications. His career spans over two decades, during which he has held roles as a compliance analyst, wire editor, and night city editor. Chip’s passion for media and communications drives his commitment to high-quality content. Lupo discussed the dynamics of dating in the U.S., noting that 46% of adults are unmarried. Dating costs have risen due to inflation and location-based economic factors. Cities like Atlanta, Las Vegas, and Seattle attract singles with fun and recreation, even if economics are challenging. Tinder’s popularity, broadband access, and smartphone usage significantly impact dating opportunities. Economic pressures, particularly in low-income areas, influence dating activity, while wealthier cities face demographic challenges. Cultural and economic trends in thriving metro areas like Seattle, Atlanta, and Las Vegas shape their appeal to singles.

Scott Douglas Jacobsen: Today, once again, we are here for the third day in a row with Chip Lupo, a WalletHub analyst. This discussion is a bit more lighthearted compared to the topic of elder abuse we covered last time.

I deal with a lot of human rights abuse issues, which can be quite heavy most of the time. So, it’s refreshing to discuss a lighter topic like this. According to the U.S. Census Bureau, 46% of the U.S. adult population is unmarried. This category includes those who have never been married, divorced, or widowed.

This statistic has created interesting American dating and marital landscape dynamics. Additionally, date-related activities have risen in price over the years due to inflation and other economic factors. So, what explains this trend of 46% of adults being unmarried in the United States? And why has dating become so prohibitively expensive?

Lupo: To address the second part of your question, dating has become more expensive primarily due to inflation. Depending on where you live, the cost of living may be higher, contributing to the expense. Whether it’s a trip to the movies, a sporting event, or a museum, factors like travel costs and the overall cost of living play a significant role. This can make dating quite costly, particularly in cities with abundant activities for singles.

The best cities for singles typically balance affordability with fun and recreation. As you mentioned, the unmarried demographic is diverse, encompassing those who have never married and those who are divorced or widowed. What appeals to one segment of this group may not resonate with another.

WalletHub’s research ranks the best cities for singles based on economics, fun and recreation, and dating opportunities. The top cities include Atlanta, Georgia; Las Vegas, Nevada; Seattle, Washington; Pittsburgh, Pennsylvania; and Tampa, Florida. These cities rank highly, especially for their fun and recreational offerings, which often outweigh economic considerations.

You’re correct in observing that these cities emphasize fun and recreation, which offsets the financial challenges. The best cities tend to achieve a balance, but fun and recreation often take precedence. For instance, Atlanta and Las Vegas rank first and second in the fun and recreation category. However, Atlanta is slightly more expensive overall.

Dating opportunities. Now, this is an interesting dynamic, especially regarding dating opportunities. That boils down to factors such as, first and foremost, the share of the single population. There are some cities — and we’re talking strictly about cities, not the surrounding metro areas — where this dynamic plays out differently. This limitation negatively affects some high-population cities that are closer to larger urban areas.

Dating opportunities also consider the share of the single population, gender balance, and online dating opportunities. By “online dating opportunities,” we mean the share of households with broadband internet, enabling residents to access dating websites or apps. Mobile dating follows a similar logic and measures the share of residents who own a smartphone.

An interesting metric is Google search traffic for “Tinder.” Tinder is a social media outlet, and this metric measures the percentage of residents in a city who search for Tinder the most. If a city scores relatively high in these two areas, it can offset low economic scores. For instance, you mentioned Seattle, Washington. Its economics rank is 173rd out of 182 cities, yet it ranks 5th in dating opportunities and 9th in fun and recreation. This balance makes a difference.

Let’s look at another example. Last week, I talked to someone in Florida who wanted to know how their cities fare. Miami, Florida, was particularly interesting. It ranks 3rd in “things to do,” yet 176th in economics. It’s a very expensive place to live.

Despite being so expensive, Miami still manages to rank 15th overall. Miami could easily make the top 10 or even the top 5 if it were more affordable.

Jacobsen: When breaking down the weighting of factors, the main categories are economics, fun and recreation, and dating opportunities. The first two categories are each weighted at 25%, while dating opportunities are weighted at 50%. Interestingly, dating opportunities have the fewest subcategories but carry the most weight. These subcategories include the share of the single population, gender balance, online dating opportunities, mobile dating opportunities, and Google search traffic for the term “Tinder.”

Why are those subcategories, such as metrics 31 through 35, given so much weight when considering the overall picture of cities and singles?

Lupo: Dating opportunities are the most critical criteria for single people seeking a significant other. Single individuals want to know if they’re in an environment surrounded by like-minded, single people. For example, if you’re single and living in a place like Scottsdale, Arizona — I’m just throwing this out there — or any other city known as a retirement haven, it might not be ideal if you’re in your twenties and surrounded by an older single population.

This is why dating opportunities are so important. They directly influence whether a city attracts singles looking for meaningful connections.

JWhat chance do I have of meeting someone in my city based on gender balance and the shared single population? And, of course, factors like internet and phone access—would I be able to join certain dating sites? Would those sites be accessible? 

Jacobsen: It seems like these factors weigh more heavily than the others. Also, using Tinder as a search metric is particularly interesting since so many dating apps are available. Why was Tinder chosen, and were other apps considered for inclusion in that metric?

Lupo: Well, I can’t say for sure, Scott, but from what I understand, Tinder is considered the gold standard for social media among singles. I assume it’s the most interactive, though that’s a guess. Its metrics carry double weight in the analysis, so there must be something significant about it.

Jacobsen: Let me clarify for the audience. There are no financial conflicts of interest regarding this research, correct?

Lupo: Correct.

Jacobsen: Is there a point where economics becomes an overwhelming factor in dating opportunities? The top-ranked cities for singles don’t always do well in economics. However, they still provide plenty of opportunities. People are taking advantage of these opportunities despite the economic challenges. Do you notice a point in the statistics where economics significantly affects how willing people are to use dating apps or go on dates?

Lupo: There is such a point, but it’s more reflective of the overall economics of the city. For instance, a city like Tampa, Florida, has a relatively strong economy and an economics rank of 110. In contrast, Portland, Oregon, ranks 150. If you’re in a low-income city or state, the breaking point for economic pressure comes sooner than in a place with higher income or strong 

Even in cities like New York City or Washington, D.C.—which have extremely high living costs—higher wages can sometimes offset the economic challenges. Washington, D.C., for example, ranks 179th in economics, but because it’s a world health hub with relatively high incomes, some of those pressures are mitigated. However, if you’re single, a student, or earning a lower income, the breaking point could still come much sooner in high-cost cities like D.C.

Jacobsen: Why do we find that people still aren’t going on dates in some wealthy cities?

Lupo: That’s an interesting question. Even in rich cities, economic pressures still exist for certain demographics, especially students or young professionals who aren’t yet earning high wages. Social and cultural factors also play a role in influencing whether people feel comfortable or inclined to date actively.

Again, it depends on the environment and how you define “single.” Someone who is divorced, for instance, might be more eager to get back into the dating scene, especially in places like Washington, D.C., or New York City. If for no other reason, perhaps to keep up appearances.

That would be my guess as well. By the way, I just checked—New York City ranks dead last in economics at 182nd but ranks 4th in fun and recreation. So, there’s a balance there. Folks in New York have to decide: there’s much to do here, but at what point does affordability limit those opportunities?

Jacobsen: Right. I’ve used Tinder before, and New York might have one of the biggest user bases for the app. People find a way regardless of the cost. Are there any cultural consistencies between Seattle, Atlanta, and Las Vegas?

Lupo: Cultural? Well, one consistency is that these three cities are thriving metro areas. Their populations have exploded over the last 10 years, making them up-and-coming hubs that continue to grow. Economically, at least for Atlanta and Seattle, there’s solid job growth. I don’t know about Las Vegas beyond the gaming industry.

Still, these cities share a common thread. People flocking to them from other areas are attracted by opportunities and quality of life. While the economic rankings differ—Seattle ranks 103rd, and Las Vegas is 140th—they all have plenty of things to do. These sprawling urban areas offer various activities, making them attractive for singles and families.

Jacobsen: Hey, Chip, I appreciate your time today.

Lupo: Oh, glad to be here! It’s always a pleasure.

Jacobsen: Thank you. I appreciate your insights. I’ll keep an eye on my emails, and if I come across anything else of interest, I’ll reach out so we can talk again.

Lupo: Absolutely. Thank you so much. Take care.

Jacobsen: Bye.

Lupo: Thank you.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Daniel Shea and Nasrudin Salim on Chatoyance

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2025/01/14

Daniel Shea, M.Sc. is the founder and CEO of Chatoyance. Shea possesses a Master’s degree in Computer Science from the University of New Hampshire, with several years of industry experience in software engineering. He has published freelance articles on foreign exchange market strategy analysis and has published software analyzing fractals in the foreign exchange markets. Leveraging his experience with software design and financial markets, he started Chatoyance with the intent of transforming the way independent investors approach the foreign exchange market. 

Nasrudin Salim is the Co-Founder, COO and CTO of Chatoyance. He has worked in the financial trading and banking industry specializing in machine learning and previously headed the ML operations team in DBS Bank, led AI architecture in OCBC Bank, the 2 of the largest banks in Singapore and Asia and was VP of Engineering in Almanak which uses AI agents for on-chain trading in web3. His specialty is in building machine learning and AI systems at scale and also in real-time processing.

Scott Douglas Jacobsen: When did you two meet?

Daniel Shea: We first met in 2012 in a high IQ society called Torr. Nasrudin had posted an internal message to the group about his recent experiences trading on the foreign exchange market, and I followed up with my own. We discussed more offline, then started working on independent trading projects with each other. One such project was a platform that allowed us to automatically mirror each other’s trades via a central server with which our separate trading platforms would communicate. We then realized we could scale this up to a wider audience, and Chatoyance was born.

Nasrudin Salim: In 2012, I was an 18 year old back then, having started trading at the age 14 with my parent’s money. I did a bit of bitcoin and forex and found success during a time when the market was not as volatile and full of trading agents and bots like today. I posted some insights into a high IQ society called Torr which had a minimum IQ requirement to join at 146, percentile at the 99.87th. Dan replied to some of my posts and we realized we both approached trading from a systems engineering perspective. At first we did simple trading projects, and then later we came to the idea of building a sort of trade sharing collective. Dan did most of the work initially as I didn’t know how to code much back then but grew rapidly later. We started building custom integrations to mirror each other’s trades on the popular platform MetaTrader 4. Then eventually it was about mirroring everyone in a group, not just one-way but bidirectional as many-to-many communication.

Jacobsen: What was the origin of the idea for Chatoyance?

Shea: Chatoyance initially started as a social trading platform which, as mentioned, was itself started as a means for us to share trades in real-time. This gradually evolved into a platform that generated trading strategies based on predefined characteristics using genetic programming. Though these two services would seem quite distinct, there are some core similarities, chief among them being the idea that many strategies operating in parallel outweigh a lone strategy over time and that there is a constant need to reevaluate and cycle out strategies as market conditions evolve.

Nasrudin Salim:  Early on, we thought, “why limit these mirrored trades to just us?” Both of us were layering signals, blending sentiment and quant metrics. The strategy seemed scalable and liquidity was deep. The original concept was basically a distributed, real-time signal exchange. It was like a sandbox where multiple strategies or traders could compete, evolve, and reinforce each other. As the system matured, we introduced genetic programming to shape custom strategies on the fly. So, from the start, the seed idea was that multiple concurrent approaches can minimize single-strategy fragility. That’s how Chatoyance was born.

Jacobsen: How has the business and technology, and software, landscape for Chatoyance’s focus changed in the last ten years?

Shea: There is certainly more competition in this space now than there was one decade ago. This is likely due to the lower barrier to entry and a hype cycle when it comes to AI. Some of the core tech has changed over time to reflect advances in the field. But another change has been the interest in different asset classes over time. Our software is designed to accommodate currency pairs, equities, commodities, cryptocurrencies, and more, but interest from clients has shifted over the years. Forex was the initial interest one decade ago. These days, equities and cryptocurrencies are asked about more regularly.

Nasrudin Salim: The stack is radically different. A decade ago, market data pipelines were heavier and less real-time. Now, I have a cheap feed of tick-level crypto, forex, equities and also options data and can run complex ML models, even LLMs directly on live streams. Cloud infra matured, open-source AI toolkits exploded, and more competition due to now a lower barrier to entry. We’ve seen forex become less sexy and crypto become standard for high-risk plays. I had to ensure the underlying architecture scales to new asset classes fluidly. We’re definitely dealing with a more fragmented but also more flexible ecosystem.

Jacobsen: How is machine learning and AI built into the business?

Shea: The core product that we offer to clients is a service that automates the construction of trading strategies based on current market conditions. Additional tiers involve full portfolios, that is to say many strategies of different trading styles or risk tolerances per the desires of the client, and strategies that evolve as market conditions change over time, owing to the fact that any strategy which works in the short term is unlikely to hold for long. This is ultimately done by leveraging AI. That is said with the full acknowledgement that the term “AI” can be quite loaded and overused these days, often used to placate certain audiences. Despite the current implications of the term, there is indeed no better term to describe what is being done. With that said, just about anyone could develop an application that outputs strategies by the end of a weekend-long hackathon. The breadth of technical indicators used, entry and exit strategy logic employed, optimization criteria supported, money management strategies considered, and robust filtering logic included all coalesces to form a more comprehensive offering than competing organizations.

Nasrudin Salim: We apply ML from the ground up. Every piece of the puzzle from market microstructure to anomaly detection, dynamic portfolio rebalancing. We mix between simple algorithms, genetic optimization to traditional machine learning, then to reinforcement learning and now LLMs. The key is continual learning. Strategies adapt as new conditions emerge and so do the humans who now build how these strategies are going to adapt. Like including meta-learning concepts, model ensembles, and reinforcement signals. The result is that you’re not stuck with stale logic. It morphs as volatility regimes shift or as new liquidity venues pop up.

Jacobsen: How does Chatoyance build more social trading into the trader networks?

Shea: The first iteration of Chatoyance was a more social experience. The idea was that there would be different trading rooms, and members of these rooms would automatically copy each other’s trades through our software. There would be safeguards in place, such as the option of enabling private rooms, muting certain traders so they could only receive trades but not contribute any to the group themselves, and so on. The idea was that, if you had a room of traders each interacting with the markets, the collective gains would outweigh the collective losses, resulting in everyone benefiting from the participants’ engagement.

The business model was that users registered with an affiliated broker, and thus commission was collected on each trade. Since a single trade was replicated for each user in a trading room, this meant a single action from a user could result in wider commissions due to each member simultaneously opening or closing the trade.

In practice, this was not quite the case. Often, people would join trading rooms and wait for others to make the first move. Those who were more experienced did not feel a motivation to contribute trades without some clearer incentive. Some ideas, such as profit sharing on commission, were proposed, but ultimately, if someone is skilled at swing trading the markets, they are more likely to go into fund management themselves than potentially risk it all on some other member running a huge drawdown.

So the idea was ultimately scrapped after several months. However, the idea of many traders bringing their own strategies to a collective single trading room has a spiritual line to our later concept of automated strategy generation with distinct trading personalities, together constructing an automated portfolio.

Nasrudin Salim: We learned that simple social mirroring wasn’t sticky. Traders either lurk or they just want someone’s edge without giving their own. So instead, we integrated the “social” element into a collaborative network of AI-driven strategy modules. Each “node” in the network is like a trader with a personality. From maybe momentum-focused, or mean-reversion-heavy, and they collaborate by sharing signals and outcomes. It’s less about people copying each other and more about these agent-like strategies feeding into each other’s learning loops, evolving collectively to handle shifting regimes. It’s social trading, but via synthetic participant strategies rather than pure human interaction.

Jacobsen: How do you do risk management?

Shea: Risk management is particular to the client, but there are many levers to pull when assessing one’s risk tolerance. Risk management can range from high-level goals, such as drawdown thresholds and Sharpe ratio targets, to finer-grained details such as exit strategies, money management strategies, partial entries and exits, and more. Many times, people will state that they want a high-risk high-reward strategy, but suddenly get cold feet at the first sight of what that risk entails. There is an element of getting to the heart of one’s true risk tolerance before crafting a template that generates appropriate strategies.

Nasrudin Salim:  Risk management is programmatic and multi-layered. For crypto, for example, I might impose real-time volatility-adjusted position limits. For a more traditional asset, we might weigh by a blend of sector correlation risk and liquidity depth. The user sets broad tolerances like max drawdown or desired sorting ratio. From there, the ML system translates that into execution-level heuristics. The idea is we fuse top-down constraints with bottom-up adaptive strategies.

Jacobsen: How do fractals play into financial markets?

Shea: Fractals are one indicator among many that are baked into the product. The algorithm may use fractals depending on market conditions, but may not. The interest in fractals in particular comes from an old technical indicator that was published to the MQL Marketplace (https://www.mql5.com/en/market/product/4131). However, in the current iteration of the product, it is not highlighted any more prominently than additional indicators, ranging from the standard basket (ADX, ATR, CCI, EMA, MACD, RSI, etc.) to the more esoteric (candlestick patterns, Fibonacci retracements, Elliott Waves, etc.) depending on the interests of the client.

Nasrudin Salim: Maybe fractal-based signals matter in certain trending conditions or where micro-structure has repeating patterns. if the system thinks fractals add incremental predictive power given current conditions, it’ll use them. As one of the architects of Chatoyance, I add it as just another tool that our systems could use, and the choice is autonomous. If not, it won’t. We never rely on a single tool. Everything competes on a data-driven meritocracy.

Jacobsen: What are the challenges facing technology-driven financial companies?

Shea: At least from the conversations I have with others in this space, I notice that there is often an overreliance on technical indicators at the cost of fundamentals. This makes sense from a programmatic perspective as engineers can readily integrate these into their models. With that said, the fusion of technicals and fundamentals is necessary to arrive at a more holistic view of the market, all of which serves to only improve the outputs of the algorithm.

Nasrudin Salim: One of the big ones is bridging the gap between what’s quantifiable and what’s real. Pure technical systems might ignore underlying credit conditions, macro news, or liquidity crises until it’s too late. Also, data noise, market manipulation, and wild regulatory shifts can break your models. It’s crucial to design adaptive frameworks that don’t assume static conditions. We’re constantly at war with overfitting and model drift. Especially in cryptocurrency where a lot of the movements originate from insider activity and information found in web3 ‘Cabals’ that exists as Telegram group chats, which can only be joined through connections or NFT purchases.

Jacobsen: What are the guiding principles of Chatoyance?

Shea: It is deceptively simple to say that one’s financial goals are just to “make lots of money.” As discussed earlier, people may feel confident moving forward with a high-risk high-reward strategy at first, only to recoil at the first drop. This isn’t entirely unexpected; after all, a safer market experience would be to invest in a set-and-forget whole market ETF. To pursue these strategies is to expect higher reward at the cost of higher risk. However, even in this more narrow range of higher risk tolerance, there is a wide window of consideration and opportunity. We ultimately aim to reconcile this risk-reward trade-off on a per-client basis and arrive at a portfolio that doesn’t fail to impress.

Nasrudin Salim: We want to democratize robust strategy generation. It’s not just “make money fast.” it’s “craft a strategy that aligns with your true risk appetite and thrives under evolving conditions.” We want to give clients a toolkit that doesn’t lock them into a fixed view of markets. Instead, we shape a pipeline that constantly checks itself like adjusting parameters, evaluating signals, pruning weak strategies, doubling down on robust ones.

Jacobsen: Thank you for the opportunity and your time.

Shea: Thank you for giving us the opportunity to highlight what we have built! This space moves slow and then fast all at once. The journey has been edifying, humbling, and exhilarating. We have many years behind us and are looking forward to many more.

Nasrudin Salim: Happy to share what we’re up to. It’s been good to lay it all out.

Chatoyance Pte. Ltd. (“Chatoyance”) The materials and data contained on this website and any related mobile application are for information only and shall in no event be construed as an offer to purchase or sell, or the solicitation of an offer to purchase or sell, any securities in any jurisdiction. Chatoyance does not make any representation, undertaking, warranty, or guarantee as to the timeliness, completeness, correctness, reliability, or accuracy of the materials and data herein. Certain statements made on this Site may not be based on historical information or facts and may be “forward looking statements”. Actual investment results may differ materially from these forward-looking statements due to a number of factors, including future changes or developments in the business of a company featured on this Site or other political, economic, legal, and social conditions. All opinions, forecasts, or estimates expressed herein are subject to change without prior notice. Chatoyance and its affiliates accept no liability or responsibility whatsoever for any direct or consequential loss and/or damages arising out of or in relation to any use of opinions, forecasts, materials, and data contained herein or otherwise arising in connection therewith.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Vlada Polishchuk, Canadian Development Manager: Dignitas Fund

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2025/01/13

Vlada Polishchuk, Canadian Development Manager for Dignitas Fund, talked about her mission and efforts. Dignitas operates in Ukraine and the U.S., focusing on training, supplying drones, and providing humanitarian aid like mobile laundry units. Polishchuk’s role involves fostering collaborations, raising awareness, and exploring Canadian expansion. She highlighted the challenges of declining donations after years of conflict and the need for innovative approaches to fundraising. Despite political shifts, established donor trust has been key. Polishchuk expressed concerns over worsening conditions in Ukraine and emphasized the urgency of global support to counter aggression and safeguard broader regional stability.

Scott Douglas Jacobsen: What is your role?

Vlada Polishchuk: I volunteer with Dignitas Fund as the Canadian Development Manager.

Jacobsen: What does that role involve, and what is the scope of Dignitas?

Polishchuk: Currently, Dignitas operates through two charitable organizations: in the United States as Dignitas Ukraine, and in Ukraine as Dignitas Fund. Essentially, we are one team of motivated people. We are now taking steps to explore the potential for establishing operations and collaborations in Canada.

My role involves

  • fostering potential collaborations,
  • facilitating the exchange of experiences and
  • raising awareness about the work of Dignitas.

Jacobsen: When it comes to Dignitas Canada, is Canada the home base or an extension of Dignitas?

Polishchuk: We currently operate primarily in Ukraine and the U.S. In Canada, we would function as an extension of the organization. However, we are actively exploring developing a stronger presence here.

I would love to see a fully established Dignitas Canada one day.

Jacobsen: What about products? What kind of products do you provide, what do they do, and how is this funded?

Polishchuk: Our product management efforts are focused on supporting Ukrainians. We supply drones, and we have launched initiatives to enhance training efforts. For example, our Flight to Recovery program empowers veterans through simulation and FPV drone training.

Additionally, we have implemented projects like providing mobile laundry units to aid those in need. Our work is focused on the first responders and defenders of Ukraine, as well as Ukrainian veterans, with an overall focus on helping Ukraine win this war through technological advancements. These efforts aim to save lives, strengthen defences, and protect people, with the ultimate goal of achieving victory for Ukraine and safeguarding its sovereignty.

Jacobsen: Are the operations in Ukraine different from those in the U.S.?

Polishchuk: Yes, the operations differ significantly. Dignitas conducts training programs in Ukraine, particularly in the eastern regions and other key locations. Most of our operations are centred in Ukraine, focusing on direct support and on-the-ground initiatives.

Our primary focus in the U.S. is fundraising. We are now expanding these efforts to Canada and seeking investors and collaborators.

Jacobsen: How is the search for investors going in Canada?

Polishchuk: The search has been progressing well. I joined Dignitas about a month ago, and it has been an active and productive start. I’ve met many interesting individuals—some from Canada, others from Europe or Ukraine.

Even though my primary focus is on Canada, I’ve found myself connecting with a global network of people. It’s fascinating to see how interconnected this work is. Many of my contacts have ties to Ukraine or other parts of the world. I’m optimistic that we will see positive outcomes from these efforts within the next month or so.

I can’t disclose more than that, but it’s exciting. I’m confident that, by doing so, we will raise awareness about what we are doing and make a significant difference in the direction of things.

Jacobsen: What are the struggles that come up in fundraising? Every organization with someone trying to make contacts for investors will probably get more “no’s” than “yeses.” So, how do you pursue this?

Polishchuk: Absolutely. Overall, Maria Berlinska, one of our cofounders, has been working on raising awareness about drones since around 2014 or 2015.

At that time, people were like, “What are you talking about?” because discussing drones felt like something new and unfamiliar. I wouldn’t say people took it seriously back then. It was challenging to move in that direction.

Dignitas is well-established in Ukraine and known in the U.S. In terms of fundraising, we have many established investors who trust us. We ensure transparency and inform them about our progress and plans to maintain engagement.

However, after three years of the full-scale invasion, we have observed a decline in donations and support. This motivates us to be even more creative and push harder to meet our goals.

Jacobsen: Does the political context of various Western countries influence your strategies for outreach to funders? For instance, if a new prime minister or president exists in one of the major funding countries, does that factor into your planning?

Polishchuk: With our currently established network, I don’t think it significantly affects our context. We have built trust with our donors and prioritize transparency about our costs, plans, and ongoing efforts.

Polishchuk: Our focus is on deepening and expanding our work. The people who donate to us are already on our side, supporting what we do regardless of political shifts in their countries.

Jacobsen: Does the leadership in countries, such as new presidents or prime ministers, influence your efforts?

Polishchuk: It doesn’t make that big of a difference for our trusted donors, but influences how we target large scales in terms of people. Our cause can be positioned relative to different leaders and so influences support.  

If the leadership takes an approach that does not prioritize Ukraine’s fight for resources and strength to push back against aggression, it impacts public opinion, actions, and even digital donations on a larger scale.

We’ve also observed a decline in the frequency of conversations about Ukraine. People are becoming desensitized to what’s happening. However, the intensity of the attacks or the frontline situation has remained the same. The situation has worsened.

For example, last year, in 2023, when I was in Ukraine, the Pokrovsk and Kostiantynivka regions were relatively safer. You could still travel there, breathe, and feel a moment of normalcy despite the chaos. Now, these areas are at the center of the conflict, frequently appearing in the news. The scale of destruction is insane, and Russian forces are progressing at an alarming speed.

It’s heartbreaking to see places I have warm memories of—charming towns and villages—now devastated. The scale of the destruction is staggering. It’s clear that if we slow down our efforts, things will only worsen.

I’m curious about what 2025 might look like if we don’t push as hard as we can and take this situation seriously. From my point of view, this isn’t just a threat to Ukraine—it’s a threat to other countries as well.

Jacobsen: Thank you for the opportunity and your time, Vlada.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Chip Lupo, The Neediest States in the U.S.

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2025/01/12

Chip Lupo is an experienced personal finance writer currently contributing to WalletHub. With a background in journalism from Elon University, he has worked across various sectors, including finance, sports, politics, and religion. Chip has expertise in SEO best practices, content creation, and editing and proficiency in Microsoft and Adobe applications. His career spans over two decades, during which he has held roles as a compliance analyst, wire editor, and night city editor. Chip’s passion for media and communications drives his commitment to high-quality content. Lupo talks about 2024’s neediest cities in the United States. WalletHub analyzed 182 cities using 28 key indicators of economic disadvantage, such as child poverty, unemployment, food insecurity, and health metrics. Cities like Detroit, Gulfport, and Brownsville rank poorly in economic well-being and health indicators. Faith-based nonprofits, like the Salvation Army, are critical in providing support. Lupo emphasizes significant gaps between cities, such as a 30-times difference in homelessness rates. Seasonal needs spike in winter and summer due to extreme weather. Solutions require local leadership and grassroots action to address these issues effectively.

Scott Douglas Jacobsen: Today, we are here again with Chip Lupo of WalletHub. We will be talking about 2024’s neediest cities in the United States. So, how do we define neediness in the United States?

Chip Lupo: Okay, Scott. We analyzed 182 U.S. cities—these are the largest cities by population—based on 28 key indicators of economic disadvantage. This includes everything from child poverty, food insecurity, and uninsured rates to other factors that help us understand where Americans need the most support.

Jacobsen: And when they’re looking for support, what are the main social supports? What are the main economic supports? What are the main religious or institutional supports? In other words, what are some concrete ways these needs are being met, with specific examples?

Lupo: It’s interesting you bring that up because there seems to be a trend where people are increasingly turning to faith-based institutions for support. In many urban and low-income areas—which we’ll discuss in more detail—there’s a perception that government policies have not provided sufficient help.

When we talk about economics specifically, we mean child poverty rates, adult poverty rates, unemployment rates, homelessness rates, bankruptcy rates, and foreclosure rates. So, people often look within their communities or turn to faith-based institutions for assistance. Initial government efforts may have been well-intentioned in many of these areas but have yet to catch up over time.

Jacobsen: And now, with overall religion in the United States declining—whether in terms of total numbers, attendance, or adherence to faith-based practices—are we still seeing an increasing reliance on these institutions? Or are they as impactful as they’ve always been regarding social provisions?

Lupo: They’re about as impactful as they’ve always been. However, we’re not necessarily talking about formal religious institutions like churches. We’re referring more to faith-based nonprofit groups—organizations like the Salvation Army.

These types of charitable organizations, which are faith-based to some extent, are relied upon more frequently now. Of course, because the demand for their services is so high, many of these groups are stretched thin. They depend heavily on donations and volunteer support to keep their operations running and to serve these communities.

Jacobsen: What do you notice about some of the neediest cities, like Detroit, Michigan, Gulfport, Mississippi, and Brownsville, Texas?

Lupo: These cities consistently rank poorly in two main areas: economic well-being and health and safety. We touched on economic well-being earlier—factors like poverty, unemployment, and foreclosure rates.

Regarding health and safety, we’re looking at indicators like the uninsured rate, the share of severely overcrowded homes, and the percentage of adults who needed to see a doctor but couldn’t afford to. Other indicators include depression rates, suicide rates, and crime rates.

The three cities you mentioned—Detroit, Gulfport, and Brownsville—consistently rank among the lowest in economic, health, and safety indicators. Their rankings in these areas place them among the neediest cities in the United States.

Jacobsen: What are you weighing more—economics or health and safety—for neediness?

Lupo: Those two are equal; they’re the two main dynamics. Now, within each, we have metrics that carry different weights. For example, with economic well-being, we assign triple weight to metrics such as child, adult, and homelessness rates. We give full weight to metrics such as unemployment and underemployment.

That’s key because, in many of these areas, people may have jobs, but those jobs are often several levels below their qualifications. For example, you may have a master’s degree in a specific field but can’t find work there. As a result, you take a lower-paying job or something far below what your qualifications merit.

We also assign full weight to high school dropout rate and median credit score indicators. Consumer bankruptcies receive half weight, while economic security also receives half weight.

In the health and safety dimension, uninsured rates and food insecurity rates get full weight. This is critical in what are now being called food deserts—areas where access to quality produce or supermarkets is severely limited. In many cases, crime in these areas is so rampant that supermarkets close or relocate because they can’t sustain business under those conditions.

We also assign full weight to indicators like the share of severely overcrowded homes and the share of adults who needed to see a doctor but couldn’t afford to.

But, to answer your question directly—on a scale of 100, economic well-being gets 60 points, and health and safety gets 40 points. So, it does tilt slightly more toward economics because it’s likely a more accurate gauge of neediness in these areas.

Jacobsen: And how are the worst-performing cities looking in terms of child and adult poverty rates?

Lupo: Let’s see. For child poverty rate:

  • Detroit, Michigan ranks 2nd worst,
  • Gulfport, Mississippi, is 8th from the bottom, and
  • Brownsville, Texas, is 14th from the bottom.

For adult poverty rate:

  • Detroit has the highest rate,
  • Gulfport ranks 8th highest, and
  • Brownsville is the 10th highest.

Detroit also has the highest underemployment rate.

Jacobsen: How long have you been conducting this particular neediness study?

Lupo: To my knowledge, I can recall that we’ve been doing it for at least 2 or 3 years, as far as. It may go back even further. I’d check with Diana on that one, but we’ve conducted this study as far back as 2020.

Jacobsen: And what about unemployment and uninsured rates? How do these factor into the degree to which some of these worst-performing cities are addressing the needs of their citizens?

Lupo: Okay. For unemployment:

  • Detroit has the highest unemployment rate at almost 7.5%.
  • Gulfport ranks 121st, which is relatively good out of 182 cities.
  • Brownsville ranks 19th worst.

For underemployment:

  • Detroit ranks 1st for underemployment, meaning it’s the worst.
  • Gulfport performs better in this metric, and Brownsville has a very low underemployment rate.

Now, regarding Brownsville—being in the South Texas area, there’s a lot of agriculture and farming, so underemployment may not be as significant an issue there. People are likely employed in agricultural jobs that fit their immediate skills, even if they’re not highly specialized roles.

So, to recap, Detroit is the most concerning city with high unemployment and underemployment rates, while Brownsville and Gulfport show mixed results depending on the metric.

Jacobsen: Gulfport ranks 171st, and Brownsville ranks 181st. So, they’re not as bad in terms of underemployment as they are for unemployment in those areas. Now, let’s see what else we can look at here. When you’re looking at the highs and lows of neediness in the United States, are the gaps significant across the spectrum, or is there simply a rank order,, and the gaps are relatively close overall?

Lupo: The gaps are pretty sizable. Let’s look, for example, at the the child poverty rate. Cleveland, Ohio, has the highest child poverty rate, while Pearl City, Hawaii, has the lowest. That’s a 13-times difference. So, a child in Cleveland is 13 times worse off than one in Pearl City, Hawaii.

For adult poverty rate, Detroit has the highest rate, which is 6 times worse than in Pearl City, Hawaii.

When it comes to homelessness, the difference is even more dramatic. There’s a 30-times difference between Honolulu, Hawaii, which has the highest homelessness rate, and Overland Park, Kansas, which has the lowest.

Depending on the metric, we’re seeing some significant gaps between the cities performing the worst and those performing the best. This highlights the discrepancies in economic well-being, health, and safety across the country and raises the question of how we bridge those gaps.

Jacobsen: Some of your research focuses on actionable. If people want to reduce the neediness in their city, what policies or social programs seem reasonable to implement based on the data?

Lupo: It begins at the local level. Residents need to petition their local leaders or legislatures to revamp existing policies. If those leaders aren’t addressing the issues, residents need to vote them out and bring in new leadership to prioritize these challenges.

I don’t know if you’ve been following the situation in Chicago, but there’s been significant tension between citizens and city officials over illegal immigration. The city wants to raise taxes to fund services for an influx of immigrants, but residents have had enough. They’re confronting the mayor and assembly members, saying, “You need to look out for us first and not raise taxes to support people who are here illegally.”

We’re starting to see more backlash in impoverished, high-crime communities. Residents are stepping up, making their voices heard, and demanding action. Change has to start at the grassroots level—you can’t petition Washington for solutions until you’ve addressed issues at city hall. Any meaningful improvements in these communities must begin locally and work their way up.

Jacobsen: I have time for one more question. What should we ask here? Are there differences—these are annual studies—but are there seasons in which Americans overall are more needy than others, like the winter or summer?

Lupo: Well, based on the data, this time of year—the holiday season—tends to highlight neediness the most. It’s a season of giving and charity, which brings these issues to the forefront even more.

But in a place like Detroit, for example, where winters can be brutally cold, there’s a significant degree of homelessness, and the need for shelter, warmth, and clothing becomes far more urgent.

Similarly, during the peak of summer, during heat waves, people need air conditioning, access to hydration, and cooling centers to survive. So, yes, I would say that winter and summer—the two peak seasons—are when neediness seems to be the greatest.

Jacobsen: Well, Chip, thank you for your time today. I appreciate it, as always. 

Chip Lupo: Oh, absolutely! That was great.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Denise Berkhalter, NFTE World Series of Innovation

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2025/01/11

Denise L. Berkhalter, APR, is the National Director of Communications for the Network for Teaching Entrepreneurship (NFTE). A Mississippi native, she brings nearly three decades of experience in mass communication, including roles as a digital news editor, newspaper editor, reporter, freelance writer, graphic designer, and public relations professional. Berkhalter discusses how young innovators contribute to global change through programs like the World Series of Innovation (WSI). Berkhalter highlights the creativity and curiosity of youth, fostering entrepreneurial skills, global responsibility, and problem-solving through challenges linked to UN SDGs. The program promotes inclusivity with multilingual resources and real-world context evaluation. Supported by sponsors like Citi and MetLife Foundations, WSI provides mentorship and free participation, encouraging solutions for issues like education and clean water. Participants learn practical skills, design thinking, and teamwork, often impacting their communities post-competition and continuing as changemakers globally.

Scott Douglas Jacobsen: How do you see young innovators contributing to long-term global changes, like those of the SDGs from the UN? 

Denise Berkhalter: Young people bring fresh ideas and energy to solving big challenges like poverty, inequality, and climate change. Programs like the World Series of Innovation help them focus on these global problems by giving them tools and a structure to think creatively. For example, in WSI, students are encouraged to come up with solutions that align with the SDGs. After the competition, many participants said they understood the SDGs better and felt more confident they could make a difference​​.

Jacobsen: What qualities do WSI Imagination League youth bring to the competition? 

Berkhalter: Even at a young age, children aged 5 to 12 have incredible imagination and curiosity, which makes them perfect for innovation challenges like WSI. They approach problems with fresh, creative ideas because they aren’t afraid to think outside the box. At this age, kids are naturally curious and good at asking “why” and “what if,” which helps them explore solutions that adults might not think of. Participating in WSI also allows us to set the stage for entrepreneurial thinking early on. Through the competition, these young participants begin to understand how to solve problems creatively, work collaboratively, and present their ideas confidently—skills that will serve them for life.

Jacobsen: How does competition foster not only entrepreneurial skills and global responsibility? 

Berkhalter: The competition teaches young people how to turn ideas into action, just like real entrepreneurs. They learn how to research problems, develop solutions, and pitch their ideas to judges. But it’s not just about business – the competition also connects their ideas to real-world issues, like hunger or clean energy, so they think about how their work can help others. For example, one challenge asked students to create ideas to bring quality education to more kids, encouraging them to think about the bigger picture​.

Jacobsen: How does the availability of multiple languages enhance inclusivity? 

Berkhalter: As of 2024, the WSI program is available to participants, educators, and others in five languages. This ensures accessibility for diverse participants, fosters inclusivity, and enables a broader demographic of young innovators to contribute.

Jacobsen: What kind of impact have previous winners had on their communities? 

Berkhalter: Winners often implement their innovations to create tangible community impacts which has led to meaningful discussions and solutions tailored to local needs, demonstrating the potential of youth-led initiatives​​.

Jacobsen: How do global sponsors like Citi Foundation and MetLife Foundation help?

Berkhalter: Global Sponsors play a crucial role in the competition by funding challenges, providing strategic guidance, and creating opportunities for students to participate at no cost. Their support not only focuses the challenges on real-world problems but also strengthens the program by ensuring access to resources, mentorship, and opportunities. This enables the competition to expand its reach, enhance sustainability, and benefit more global young innovators.

Jacobsen: How do you balance fostering creativity and innovation with practicality? 

Berkhalter: The program uses tools like the Lean Canvas model, which helps students focus on key questions like “Who is my solution for?” and “How will it work?” This keeps their ideas creative but also ensures they can actually make them happen. It’s about teaching students to dream big but stay grounded in what’s possible​.

Jacobsen: What challenges have you encountered in fairly addressing innovations from different cultures?

Berkhalter: It can be tricky because what seems like a great idea in one country might not work in another. Judges have to think about each idea within the context of the student’s culture and community. For example, a solution for clean water in a rural village might look very different from a solution in a big city. The program works to make sure every idea is judged fairly by considering these differences. To support this, we have developed a rubric that emphasizes innovation, with creativity as its foundation. Volunteers receive comprehensive guidance to ensure they understand that students are developing their ideas based on diverse lived experiences. This ensures evaluations remain sensitive to the unique contexts and challenges students are addressing.

Jacobsen: Can you share any insights into how competition helps participants evolve beyond the event? 

Berkhalter: The competition is more than just one moment. Students learn skills they can use in the future, like problem-solving, teamwork, and communication. They also build confidence in their ability to create change. Many students go on to start businesses, join other programs, or get more involved in solving problems in their communities​.

Jacobsen: What is the role of design thinking plays in shaping solutions for global challenges? 

Berkhalter: Design thinking is central to WSI’s approach, guiding students through ideation, prototyping, and testing solutions. This iterative process ensures that their ideas are user-centered and address real-world needs effectively​​.

Jacobsen: Thank you for the opportunity and your time, Denise.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Anastasiia Romashko, Ukrainian-Canadian Media Production

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2025/01/10

 Anastasiia Romashko, assistant producer and social media manager at Kontakt Ukrainian Television Network, discussed the challenges and dynamics of the Ukrainian-Canadian media landscape. She highlighted difficulties refugees face, including language barriers for older generations and educational adjustments for younger ones. Cultural integration remains complex, with Ukrainian-Canadian media largely isolated from mainstream outlets, except for limited collaboration with Omni TV. War-related stories dominate interests, often interwoven with personal hardships. Romashko noted differences in coverage, emphasizing Ukrainian media’s sharper, more direct approach compared to Canada’s broader, less detailed perspective. Despite challenges, cultural maintenance and storytelling are vital for the Ukrainian diaspora.

Scott Douglas Jacobsen: What is your role in the Ukrainian-Canadian media landscape?

Anastasiia Romashko: I am an assistant producer and social media manager at Kontakt Ukrainian Television Network.

Jacobsen: What does being an assistant producer for media involve?

Romashko: Usually, I contact different people. If we are looking for individuals for our materials, they could be Ukrainian personalities or Canadians connected to Ukraine or doing something for Ukraine. It varies. We usually arrange interviews with them or organize some reports that we can film for our content network.

Romashko: What are the most difficult stories to report on? And what are the easiest?

Jacobsen: The easiest stories are definitely about hobbies. It is easier if they are not doing something directly related to Ukraine or are in Ukraine—such as people who play the violin, ballet dancers, or perform similar activities.

However, every story carries some level of pain or disappointment from the individual’s perspective, as most fled the Ukraine war. Even if we conduct mostly lighthearted interviews or report on something enjoyable, they often share a story about the war or how they fled Ukraine.

Most of them were very successful in Ukraine before they moved to Canada. Now, they have lost everything and are no longer doing what they were doing in Ukraine or Europe. That is hard to hear. Some of them begin to cry, and we often don’t know how to respond because we cannot fully understand their feelings.

Jacobsen: When someone starts crying during an interview, do you interrupt their emotion or give them space to express it for tone?

Romashko: Based on our experience with such emotional situations, we usually… I’m not the interviewer. I don’t conduct the interviews myself. I assist with the production or post-production.

Typically, we give them the space to express their emotions because it would feel odd to say something like, “It’s fine, don’t worry, don’t cry.” That’s understandable, so we allow them to express themselves and their feelings.

From an interview perspective, it’s important because it helps the interviewer connect with the person on an emotional level. Of course, there is a reason for their feelings, so you can’t stop them. You have to let them process and express themselves.

Jacobsen: Regarding the Ukrainian diaspora, with the large numbers of Canadians who have Ukrainian heritage, what is the number?

Romashko: It’s almost like 200,000, close to 300,000.

Jacobsen: So, a huge number of Canadians are Ukrainian. What topics interest them? In other words, what subject matter is pertinent to their concerns as Canadians and those with Ukrainian heritage?

Romashko: The main issue that interests people is the war, which is still ongoing. Secondly, there’s the topic of people recently arriving from Ukraine to Canada.

They face challenges not necessarily with communication but integrating into a society completely different from what they were used to in Ukraine. This includes differences in behaviour, societal norms, and general adjustment.

Jacobsen: What about things like English as a second language? Is that a barrier to integration for refugees or asylum seekers?

Romashko: It’s mostly a barrier for older people. They usually had less exposure to English than younger generations. For those aged 20 to 40, we had more English instruction in schools or opportunities to travel to Europe. Still, for older people, those aged 50 or above, or for someone’s grandparents, it takes much work to learn a new language.

That’s a big problem, and many older people feel uncomfortable here because they cannot connect or communicate with others as they could before. For example, a colleague shared a story about her parents, who moved back to Poland. They had tried living with her but found communicating too difficult. They felt so alone and isolated because she was the only person they could talk to. They didn’t have friends or relatives to interact with, which made them feel lost. Ultimately, they decided to go back.

It’s much easier for younger people. Even if they don’t know English initially, it’s easier for them to learn because English speakers surround them. There’s no way they won’t pick it up eventually.

Jacobsen: What are the challenges for young people? What are the challenges for older people when they first arrive in Canada in an ongoing war outside of language?

Romashko: The main challenge for younger people is education. For instance, if they are still in school or university, they must adjust their studies when they arrive. They need to find their place in a new academic environment, which can be overwhelming.

Another challenge is making friends. When you move from your home country, you leave behind your friends, school, and teachers, which makes life comfortable and familiar. Here, they have to start over, building relationships in a place where they initially know no one except their parents. That is challenging.

The main challenge for older people is finding work. It can be difficult due to language barriers, differences in work experience, or even a lack of career opportunities, making integration much harder for them.

That’s the main one. 

Jacobsen: How integrated is the Ukrainian media landscape, specifically the Ukrainian-Canadian media landscape, into the mainstream Canadian media? How is the integration there? Is there an exchange of information, stories, and expertise? Or are you more isolated as Ukrainian-Canadians?

Romashko: We’re generally more separated from Canadian television and media centers. The only connection we’ve established is with Omni TV, which is part of the Rogers Media Group. Omni TV is technically an international channel where various nationalities can broadcast their reports or other content.

That’s the only platform where we have some presence. Occasionally, there are conferences like this one, where we meet people from other Canadian media organizations. However, there needs to be a stronger connection with mainstream Canadian media overall.

Jacobsen: Do you have any final thoughts about this war, the media, or cultural maintenance?

Romashko: The media, the war, as well as the media in Canada specifically, are quite different here. Even though I’ve learned a lot about the war in Ukraine and attended various conferences about it, Canadian media approaches it differently than Ukrainian media.

Ukrainian media tends to be sharper and more direct in covering what’s happening in Ukraine. Here in Canada, the coverage is more of an overview, focusing on cultural and political events rather than directly highlighting the war actions.

That’s an issue.

Romashko: Thank you very much for your time.

Jacobsen: Thank you.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Conversation with Veronica Palladino on High-Range IQ Societies, Mental Health Poetry, and Phenomenology in Medicine

Scott Douglas Jacobsen
In-Sight Publishing, Fort Langley, British Columbia, Canada

Correspondence: Scott Douglas Jacobsen (Email: scott.jacobsen2025@gmail.com)

Received: June 3, 2025
Accepted: June 3, 2025
Published: June 8, 2025

Abstract

This interview presents a focused conversation with Dr. Veronica Palladino, a physician, poet, and member of numerous high-range IQ societies. Intended as a public clarification following past interviews and inquiries, this dialogue covers Palladino’s affiliations with global high-IQ communities, her philosophical interests, her published and forthcoming literary works, and her professional development within medicine. Palladino shares insights into her intellectual trajectory, ranging from Husserlian phenomenology to emergency medicine, as well as her commitment to raising awareness about mental health through poetry. The interview captures her multidimensional identity as a clinician, thinker, and writer committed to both internal and societal healing.

Keywords: Clinical Pathology and Biochemistry, Contemporary Italian Poetry, Edmund Husserl Phenomenology, Emergency Medicine and Healthcare, High-Range IQ Societies, Human Fragility in Literature, Mental Health Awareness through Art, Poetry and Depression, Transfusional Medicine Studies, Veronica Palladino Interview

Introduction

Dr. Veronica Palladino is a multifaceted thinker whose work spans clinical medicine, poetry, and philosophical inquiry. A medical doctor with specializations in clinical pathology and emergency medicine, Palladino has also become widely recognized in the high-range IQ community for her involvement in numerous societies across Europe, Asia, and the Americas. In response to frequent public inquiries and correspondence, this interview offers a comprehensive clarification of her affiliations, intellectual focus, and literary production. Her most recent poetic works explore themes of psychological vulnerability, existential reflection, and the healing possibilities of language. With a foundation in both empirical science and phenomenological philosophy, Palladino’s voice exemplifies a rare synthesis of rigorous logic and emotional depth.

Main Text (Interview)

Interviewer: Scott Douglas Jacobsen

Interviewee: Veronica Palladino, M.D.

Section 1: Clarifying High-Range IQ Society Membership and Purpose

Scott Douglas Jacobsen: Since the high-range testing and high-I.Q. society series is finished, I am taking this as a one-off based on a request from you. You needed some public clarification based on prior interviews. Some emails have been sent to you. Some confusion in the public about you. So, let’s make this straightforward: What is your involvement in the various high‑range IQ societies? Which ones have you been in? Which ones are you in? What do you think is the future of these groups? 

Veronica Palladino, M.D.: Thank you very much for this opportunity, a conclusion after previous interviews of April, July, August 2022, and foreword of 2024. I receive numerous emails and Facebook’s messages in reference to my participation in the high range iq societies. I want to clarify that the high range iq societies are a gym for thought, for logic, for reasoning ability. The discussions about score and classification of intelligent quotient are just a way of simplifying an extremely complex topic. Iq is a measure like any other. The important element is to know, to expand one’s capabilities.

I am member of different high range iq societies: Epiq as honorary member, TOPS  OATHS, Atlantiq iq society, TGMIN, Dark Pavilion, China High Iq Network Genio Grupo, GLIA, League of Perfect  Scorers, Leviathan, Misty Pavilion, Space- TIME society, Supernova, Venus, Catholiq, Immortal Society, China Town Brainpower Club, Mensa, Myriad Society, Prudentia, Quasar Quorum high iq society, Real iq society, Synaptiq society, Ultima iq society, Hidden position society, SECRET society, Elysian Trust (Volant society), Vertex, EPIMETHEUS, Syncritiq Institute, World Genius Directory, Triple Nine Society, Grand iq society, Intruellect iq society, Milenija, True iq society, Universal Genius society, Poetic Genius Society, The Literarians, Real iq society, HRTR (High Range Testees, Registry), ISPE (ex member), Sidis society (prospective member), Hall of Sophia.

I am winner of WGR world genius registry 2022 Competition, one of the winners of Road to Damascus Competition 2021.

I am Director of Healthcare of Bethany institute created by the President of Catholiq, Domagoj Kutle a real genial person.

My name is recorded on the Global Genius Registry, WGD list, World Famous Iq scores, Iq Ranking List, Top iq scores, World Genius Registry.

Section 2: Literary Contributions and Poetic Themes

Jacobsen: What books have you authored? You have a book incoming on poetry. What is its theme? Can you share a few samples? What inspired this work?

Palladino: I am author of:

Il diario del Martedì 2008 (fiction book)

Un mondo altro 2009 (fiction book)

Persone e lacrime 2018 (poetry)

La morte delle Afroditi bionde 2019 (fiction book)

Esher’s book 2023 (poetry)

Regina cattiva 2024 (poetry)

Fobie nella sera dell’essenza  2024 (poetry)

My new book on poetry will focus on human fragility, suicide, depression, malaise, obsessions that are not topics to be afraid of but pathologies from which with love and care one can recover. A wise introduction will be written by you, Scott Jacobsen a perfect Professor of human soul.

Section 3: Future Projects and Academic Development

Jacobsen: What are future projects for you? Do these build on previous research or creative endeavours?

Palladino: After degree in Medicine (degree’s prize for result and length of studies in 2016) and specialization in Clinical Pathology and Biochemistry and a Diploma in General Medicine, I completed a Master’s degree in Emergency Medicine and I started another one in healthcare management (not yet finished).

Section 4: Current Areas of Study and Philosophical Foundations

Jacobsen: What is your current subject of study (and related fields)? What research questions are you answering? Why pick these areas of study in the first place?

Palladino: My interests are Transfusional Medicine and Health’s economy.

My passion is philosophy. I have read Edmund Husserl’s transcendental phenomenology a philosophical approach that focuses on subjective experience and the structure of consciousness. 

Husserl argues that transcendental phenomenology can provide a secure foundation for knowing and understanding reality. 

  1. Phenomenological reduction: the process of suspending judgment and bracketing presuppositions to access pure experience.
  2. Intentional consciousness: consciousness is always directed toward something, whether an external object or an internal thought. 
  3. Transcendental ego: the experiencing subject that constitutes the world.
  4. Noema: the object of consciousness, which can be an external object or an abstract concept. 

I study Martin Heidegger, Maurice Merleau-Ponty, and Jean-Paul Sartre. 

Section 5: Personal Priorities and Motivations

Jacobsen: How would you describe your life today? What priorities occupy you?

Palladino: My priority, at the moment, is cultural and professional growth. I would like to improve and overcome limits and with my poems, I would like to shout out loud for those who cannot do so.

Jacobsen: Thank you for the notes of clarification for everyone, Veronica.

Discussion

Dr. Veronica Palladino bridges the worlds of medicine, poetry, and high-range intellectual communities with clarity and intention. Her participation in numerous IQ societies reflects a belief in cognitive development as a means of self-betterment rather than status. In both her medical practice and literary work, she addresses themes of human vulnerability—especially mental health, grief, and resilience—with empathy and philosophical depth. Rooted in phenomenology and committed to service, Palladino’s multidisciplinary pursuits form a coherent vision: to understand and elevate the human experience through thought, care, and expression.

Methods

The interview was conducted via correspondence. This process complied with applicable data protection laws, including the California Consumer Privacy Act (CCPA), Canada’s Personal Information Protection and Electronic Documents Act (PIPEDA), and Europe’s General Data Protection Regulation (GDPR), i.e., recordings were stored securely, retained only as needed, and deleted upon request, as well in accordance with Federal Trade Commission (FTC) and Advertising Standards Canada guidelines.

Data Availability

No datasets were generated or analyzed during the current article. All interview content remains the intellectual property of the interviewer and interviewee.

References

(No external academic sources were cited for this interview.)

Journal & Article Details

  • Publisher: In-Sight Publishing
  • Publisher Founding: March 1, 2014
  • Web Domain: http://www.in-sightpublishing.com
  • Location: Fort Langley, Township of Langley, British Columbia, Canada
  • Journal: In-Sight: Interviews
  • Journal Founding: August 2, 2012
  • Frequency: Four Times Per Year
  • Review Status: Non-Peer-Reviewed
  • Access: Electronic/Digital & Open Access
  • Fees: None (Free)
  • Volume Numbering: 13
  • Issue Numbering: 2
  • Section: A
  • Theme Type: Idea
  • Theme Premise: “Outliers and Outsiders”
  • Theme Part: 33
  • Formal Sub-Theme: None.
  • Individual Publication Date: June 8, 2025
  • Issue Publication Date: July 1, 2025
  • Author(s): Scott Douglas Jacobsen
  • Word Count: 791
  • Image Credits: Photo by Matthew LeJune on Unsplash
  • ISSN (International Standard Serial Number): 2369-6885

Acknowledgements

The author acknowledges Veronica Palladino, M.D. for her time, expertise, and valuable contributions. His thoughtful insights and detailed explanations have greatly enhanced the quality and depth of this work, providing a solid foundation for the discussion presented herein.

Author Contributions

S.D.J. conceived the subject matter, conducted the interview, prepared the manuscript.

Competing Interests

The author declares no competing interests.

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.
© Scott Douglas Jacobsen and In-Sight Publishing 2012–Present.

Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen is strictly prohibited. Excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

Supplementary Information

Below are various citation formats for Conversation with Veronica Palladino on High-Range IQ Societies, Mental Health Poetry, and Phenomenology in Medicine.

American Medical Association (AMA 11th Edition)
Jacobsen S. Conversation with Veronica Palladino on High-Range IQ Societies, Mental Health Poetry, and Phenomenology in Medicine. June 2025;13(2). http://www.in-sightpublishing.com/palladino-clarifications

American Psychological Association (APA 7th Edition)
Jacobsen, S. (2025, June 8). Conversation with Veronica Palladino on High-Range IQ Societies, Mental Health Poetry, and Phenomenology in Medicine. In-Sight Publishing. 13(2).

Brazilian National Standards (ABNT)
JACOBSEN, S. Conversation with Veronica Palladino on High-Range IQ Societies, Mental Health Poetry, and Phenomenology in Medicine. In-Sight: Interviews, Fort Langley, v. 13, n. 2, 2025.

Chicago/Turabian, Author-Date (17th Edition)
Jacobsen, Scott. 2025. “Conversation with Veronica Palladino on High-Range IQ Societies, Mental Health Poetry, and Phenomenology in Medicine.” In-Sight: Interviews 13 (2). http://www.in-sightpublishing.com/palladino-clarifications.

Chicago/Turabian, Notes & Bibliography (17th Edition)
Jacobsen, S. “Conversation with Veronica Palladino on High-Range IQ Societies, Mental Health Poetry, and Phenomenology in Medicine.” In-Sight: Interviews 13, no. 2 (June 2025). http://www.in-sightpublishing.com/palladino-clarifications.

Harvard
Jacobsen, S. (2025) ‘Conversation with Veronica Palladino on High-Range IQ Societies, Mental Health Poetry, and Phenomenology in Medicine’, In-Sight: Interviews, 13(2). http://www.in-sightpublishing.com/palladino-clarifications.

Harvard (Australian)
Jacobsen, S 2025, ‘Conversation with Veronica Palladino on High-Range IQ Societies, Mental Health Poetry, and Phenomenology in Medicine’, In-Sight: Interviews, vol. 13, no. 2, http://www.in-sightpublishing.com/palladino-clarifications.

Modern Language Association (MLA, 9th Edition)
Jacobsen, Scott. “Conversation with Veronica Palladino on High-Range IQ Societies, Mental Health Poetry, and Phenomenology in Medicine.” In-Sight: Interviews, vol. 13, no. 2, 2025, http://www.in-sightpublishing.com/palladino-clarifications.

Vancouver/ICMJE
Jacobsen S. Conversation with Veronica Palladino on High-Range IQ Societies, Mental Health Poetry, and Phenomenology in Medicine [Internet]. 2025 Jun;13(2). Available from: http://www.in-sightpublishing.com/palladino-clarifications

Note on Formatting

This document follows an adapted Nature research-article format tailored for an interview. Traditional sections such as Methods, Results, and Discussion are replaced with clearly defined parts: Abstract, Keywords, Introduction, Main Text (Interview), and a concluding Discussion, along with supplementary sections detailing Data Availability, References, and Author Contributions. This structure maintains scholarly rigor while effectively accommodating narrative content.

 

Conversation with Brittany Hoskins on Inclusive Luxury Weddings & Building Legacy Through Events

Scott Douglas Jacobsen
In-Sight Publishing, Fort Langley, British Columbia, Canada

Correspondence: Scott Douglas Jacobsen (Email: scott.jacobsen2025@gmail.com)

Received: May 21, 2025
Accepted: May 21, 2025
Published: June 8, 2025

Abstract

This article presents an in-depth conversation with Detroit entrepreneur Britney Hoskins, founder of The Top Pic Collective, Deluxe Event Rentals, and Moranis Event Venue. Launching her first business at 16, Hoskins has become a recognized leader in luxury event planning with a mission to make weddings accessible. Her flagship initiative, Mini Mony Day, offers $100 weddings, blending style with inclusivity. This interview explores her business philosophy, the cultural shift in wedding traditions, the Tulum 2026 destination retreat, and her commitment to mentorship, legacy-building, and community empowerment.

Keywords: Black Entrepreneurship, Destination Weddings, Event Planning Innovation, Inclusive Luxury Weddings, Legacy-Building for Black Families, Micro Weddings Trend, Mini Mony Day, Mentorship for Young Women, Michigan Event Industry, Tulum Couples Retreat

Introduction

Detroit-based entrepreneur Britney Hoskins is reshaping the wedding industry by offering affordable luxury through initiatives like Mini Mony Day. As the founder of multiple successful event-related companies, Hoskins emphasizes community, culture, and creativity. Her approach challenges traditional pricing models while promoting elegance, accessibility, and inclusivity. This interview offers insight into her journey from teen entrepreneur to industry innovator.

Main Text (Interview)

Interviewer: Scott Douglas Jacobsen

Interviewee: Britney Hoskins

Section 1: Mini Mony Day

Scott Douglas Jacobsen: Today, we are here with Britney Hoskins, a Detroit-based entrepreneur and the creative force behind several successful event brands: The Top Pic Collective, Deluxe Event Rentals, and Moranis Event Venue. She started her first business at 16 and has since become a leader in inclusive luxury event experiences.

Her signature initiative, Mini Mony Day, offers $100 weddings that combine elegance and accessibility. The program is set to expand internationally with a destination edition in Tulum, Mexico, planned for February 2026. A passionate advocate for mentorship and community empowerment, Britney also operates Michigan’s largest Black woman-owned event rental company and runs two Moranis venues in the state.  Thank you very much for joining me today. What inspired you to create Mini Mony Day?

Britney Hoskins: Mini Mony Day is one of my favourite events to produce. It began as a class and a styled shoot. As experienced planners in this industry, we often host educational courses.

But typically, after the class ends, we take a few photos and break everything down—hoping someone writes about it or that the attendees find something meaningful. To me, that felt like such a waste. So I thought, What if we let real couples actually get married on the same set we’re using to teach people? Why not make it real?

So we put the idea out there—”You can get married for $100 on the set I just used to teach a class.” And it was an instant hit. The stories started coming in—people who dreamed of a beautiful wedding but couldn’t afford the traditional costs. That kind of feedback became the norm. It pulled at my heartstrings because I love love. I’m a hopeless romantic. So, I wanted to continue the tradition, which has since become an annual event.

Section 2: Early Start

Jacobsen: How did your early start with the ice cream truck business at 16 influence your approach to entrepreneurship today? I’m sure many Americans and Canadians remember the thrill of chasing ice cream trucks, Eddie Murphy-style—yelling, “Ice cream! Ice cream! Mister Ice Cream Man!”

Hoskins: [Laughing] I could give you a long philosophical answer about how it made me who I am today, but truthfully—I was 16 and had a child. I needed to make things work. That urgency taught me hustle, resilience, and the importance of showing up daily.

I made more money in a day than I would have in an entire paycheck at Subway—and I never wanted to return. So from there, it was always about figuring out how to build the best version of my businesses—whatever they would be—so I could continue to be my boss.

Getting exposed to that at 16 sparked my love for entrepreneurship. That’s what it did for me.

Jacobsen: What makes the Tulum edition of Mini Mony Day different from other mission-based events?

Hoskins: Besides the obvious—that it’s in a completely different setting and it’s tropical and amazing—I think Tulum is such a spiritual and holistic place. It’s a beautiful destination to begin someone’s love story.

It’s also a couple’s retreat. So it’s really a mashup—it’s not just Mini Mony Day. It’s both a couple’s retreat and a Mini Mony Day wedding experience.

Being in a place that’s centred on holistic wellness and spirituality makes it the perfect backdrop for something like this.

Section 3: Luxury and Accessibility

Jacobsen: How do you balance luxury and accessibility in the wedding experience? I know part of your—maybe not just business philosophy, but your broader work philosophy—involves inclusivity.

Hoskins: Absolutely. I feel like a lot of small businesses—especially in the events world, where most companies are small—don’t always take all the steps or do the research needed to explore how we can better support and collaborate in order to give clients the best experience.

So, we spend a significant amount of time making sure we’re always positioned to offer clients a high-level experience at an attainable price. It won’t be feasible for most or all, but in the context of luxury event planning, I’dwe’re very affordable.

For example, if you were planning a regular birthday party for your child, $2,500 might seem absurd. However, for someone already planning a luxury-level celebration, $2,500 would be considered budget-friendly—especially when they start getting quotes from other small business owners.

As luxury event planners, we work hard to ensure that we can offer more accessible upscale experiences.

Jacobsen: Can you tell me more about the $3,500 destination package? What can couples expect from that experience? And even considering the last three and a half or four years, given the COVID-19 pandemic, were destination packages still in demand?

Hoskins: No, not really. I haven’t done a lot with destination packages historically.

No one was travelling when COVID hit, so destination weddings and events took a significant hit—that was pretty universal. But now, as things have picked back up, we’re seeing renewed interest in travel-based events—and that’s why expanding Mini Mony Day to a destination like Tulum feels like the right next step.

But I also believe that what happened during COVID—and shortly after—is that, since people could not gather, micro weddings became much more popular. Weddings with 50 or fewer guests weren’t really a big trend before the pandemic, but after COVID, they became a lot more common. Most destination weddings have under 100 guests, so I think destination weddings have probably seen an uptick because of that shift in mindset.

Section 4: Serial Entrepreneurship

Jacobsen: Do you operate these businesses—The Top Pic Collective, Deluxe Event Rentals, and Moranis Event Venue—as separate, standalone companies, or are they independent but integrated services?

Hoskins: Yes. They are businesses that are in their own right and operate independently. But they’re also offered together as a package to make things easier and more seamless for clients. So, both are independent, but they can work in tandem as well.

Jacobsen: What challenges have you faced working in the events and hospitality industry? I’ve worked in hospitality myself—it’s not exactly glamorous, but I think it’s a valuable experience for anyone to have, especially early in life. It gives you a perspective—between home and the wider world.

Hoskins: Definitely. Hospitality is all about service. When you work in hospitality, you learn to care about people’s needs. You develop patience—because it can be one of the most stressful fields—but you also learn to be present and attentive. It shapes how you deal with people in any line of work.

Jacobsen: How do you envision Mini Mony Day evolving beyond Tulum?

Hoskins: Every time we’ve done Mini Mony Day, it’s gone viral. We get national interest. So, people reach out about bringing Mini Mony Day to their cities. It became a travelling experience that reached several major cities across the country.

Jacobsen: Do you do any mentorship work with young women? And what advice would you offer to young women who want to start their businesses—maybe with an ice cream truck, perhaps something else? What should they keep in mind when it comes to the inevitable challenges that come with entrepreneurship?

Hoskins: Yes, absolutely—we do mentorship. Mini Mony Day is centred around mentorship. I’d say it’s the very foundation of the program. As far as advice to young business owners goes, obstacles are guaranteed. That’s the one certainty in entrepreneurship: you will face challenges. But if it’s something you really, really want, you’ll figure out how to work through them. You push through. If you stop every time something gets hard, you’ll never move forward in business.

Section 5: Inspirations

Jacobsen: Who—or what—inspires you?

Hoskins: My family. Without question. I’m huge on legacy-building. I think the Black wealth gap is absurd—it’s truly unacceptable. Entire generations can work their whole lives and leave nothing behind. That cycle needs to change. So, for me, building something lasting for my family is what drives everything I do.

Nothing is there to help the next generation get a leg up. So, it has become my life’s mission to ensure a legacy is left behind for my kids—and, hopefully, for my kids’ kids. That’s an everyday mantra for me.

It is not some vague, overarching goal like, “Oh, I hope I can leave my kids a nice life insurance policy.” It is truly something I think about daily: Is this something I can leave to my family? Does this decision move me closer to that long-term goal? That kind of legacy-building is a significant motivator for me.

Jacobsen: Do you think the nature of weddings in America has changed over the past couple of decades in terms of how people perceive them and how they’re conducted?

Hoskins: Absolutely. We’re seeing a more pessimistic generation emerging. Millennials, and especially the generation coming up behind us, have seen so much instability—economic, social, and even existential. And I think that’s affected how people view marriage.

There’s this growing belief that marriage is just a societal construct—like, it’s not really that important, so who cares? That kind of attitude is more common now. On the other hand, you also have the Instagram wedding phenomenon, where the entire event becomes a photo opportunity. It’s about the aesthetic, the post, the share.

At the same time, you still have people deeply rooted in marriage traditions, for whom the meaning goes beyond visuals or content. So yes, the face of weddings has definitely changed—it’s more varied, more performative in some ways, and also more fragmented than before.

Jacobsen: It reminds me of that old Dwayne “The Rock” Johnson bit—“Can you smell what The Rock is cooking?” It’s like even weddings are now performative moments for the ‘audience’—everyone wants to recreate the celebrity wedding vibe on Instagram.

Hoskins: Exactly.

Section 6: The Michigan 50

Jacobsen: How has receiving the Michigan 50 Companies to Watch award impacted your business—whether in terms of growth or brand recognition?

Hoskins: That’s still new for us, so we’re working through it. But honestly, we underestimated how many people would see it and how big a deal it is.

Like, literally today—I went to the flower shop, and they said, “Hey Brit, we heard you won an award!” And we were like, “Wait, how did you hear about that?” So I think we didn’t realize its reach at first.

But yes—it adds a layer of validity to our brand. It is one of those things that acts like a stamp of approval. It confirms that we’re headed in the right direction—and that’s a great feeling.

Jacobsen: How do you select venues or partners when you want to deliver low-cost wedding experiences with a high impact?

Hoskins: I’ll be honest—the answer I’m going to give is one that not everyone will like. I genuinely try to control as much of the process as possible. Our clients come to us looking for a venue; they come to us for the décor. They come to us for the rentals. And because we own the experience, we can tailor the budgeting. We can tailor the experience. In a way, we’ve created a little mini-event monopoly—but only because we’ve been disappointed by other vendors so many times.

A perfect example: Yesterday, we hosted a major event at our venue—a customer appreciation day. It was fantastic. I wanted a dance floor installed, so I contacted three or four vendors to arrange it.

They didn’t return calls or reply to text messages. One vendor answered and said they’d call back, but they never did, so I just bought one myself.

Now, our clients can access a dance floor—and we control that part of the experience. That’s how many of the services we offer have come about. We try to support other vendors first, but when we see a gap—especially one that makes the process stressful or exhausting—we step in to fill it. We want to make the experience smooth and enjoyable from start to finish.

Jacobsen: What do you hope attendees will take away from the Tulum experience—beyond the ceremony itself?

Hoskins: I hope the ceremony is just a small part of the experience. I want the entire experience to be life-changing. I’ve planned an action-packed retreat filled with workshops and activities designed to bring couples closer together.

We’ve got yacht excursions, team scavenger hunts, and more. We’ve even bought out an entire boutique hotel, where we’ll host private events throughout the retreat. I hope attendees walk away feeling like they had an attainable luxury, high-end experience—and they leave feeling stronger as a couple.

Section 7: Wedding Quotes

Jacobsen: Do you have a favourite quote about weddings?

Hoskins: I don’t know if I have a specific quote, but one thing I always tell my brides is that their wedding day is just one day of what they hope will be a million more.

It sounds funny, coming from someone who works at weddings, but I tell them not to take the day too seriously. Some brides become so stressed that they want it to be over. And I’m like, “That’s not how you should remember your wedding day. It should be exciting and joyful.”

So remember: today is one day of what you pray will be a lifetime. Do not let the pressure steal your joy.

Jacobsen: Well, Britney, I’m out of questions—Thank you very much for your time today.

Hoskins: Thank you for your time as well. It was lovely to meet you. I look forward to reading what you write. If you have any follow-up questions, feel free to reach out.

Jacobsen: Excellent. Thank you so much. Take care. Bye.

Hoskins: Thank you. Bye.

Discussion

Britney Hoskins exemplifies the power of entrepreneurial vision rooted in community, resilience, and intentional legacy-building. Through Mini Mony Day and her broader business ecosystem—including The Top Pic Collective, Deluxe Event Rentals, and Moranis Event Venue—Hoskins redefines what luxury can mean in the context of weddings and event planning. Her approach dismantles the traditional cost barriers associated with high-end celebrations, offering an inclusive alternative that blends affordability with elegance. The interview reveals a consistent theme of control—not for the sake of exclusivity, but to ensure quality, reliability, and a stress-free experience for clients. By vertically integrating her services, Hoskins closes logistical gaps that often disrupt the event experience. Her candid remarks about vendors failing to deliver highlight a broader issue within the events industry, especially for small and minority-owned businesses seeking consistency and excellence.

The expansion of Mini Mony Day to Tulum marks a significant evolution in her work: merging destination wedding culture with retreat-style intimacy. This transformation reflects a broader cultural shift toward meaning-making experiences over traditional ceremonies. As Hoskins notes, modern weddings have become increasingly performative—driven by social media and aesthetics—yet there remains a yearning for deeper connection. Her Tulum edition addresses both: it satisfies the visual expectations of contemporary couples while offering workshops and communal activities designed to reinforce the emotional bond. Hoskins’s commitment to mentorship, particularly for young women of color, signals that her impact extends far beyond individual events. She sees entrepreneurship not merely as a means of personal advancement but as a vehicle for intergenerational change. Her focus on closing the Black wealth gap by building sustainable, transferable businesses reveals a strategic approach to economic empowerment rooted in family and community.

Methods

The interview was scheduled and recorded—with explicit consent—for transcription, review, and curation. This process complied with applicable data protection laws, including the California Consumer Privacy Act (CCPA), Canada’s Personal Information Protection and Electronic Documents Act (PIPEDA), and Europe’s General Data Protection Regulation (GDPR), i.e., recordings were stored securely, retained only as needed, and deleted upon request, as well in accordance with Federal Trade Commission (FTC) and Advertising Standards Canada guidelines.

Data Availability

No datasets were generated or analyzed during the current article. All interview content remains the intellectual property of the interviewer and interviewee.

References

(No external academic sources were cited for this interview.)

Journal & Article Details

  • Publisher: In-Sight Publishing
  • Publisher Founding: March 1, 2014
  • Web Domain: http://www.in-sightpublishing.com
  • Location: Fort Langley, Township of Langley, British Columbia, Canada
  • Journal: In-Sight: Interviews
  • Journal Founding: August 2, 2012
  • Frequency: Four Times Per Year
  • Review Status: Non-Peer-Reviewed
  • Access: Electronic/Digital & Open Access
  • Fees: None (Free)
  • Volume Numbering: 13
  • Issue Numbering: 2
  • Section: A
  • Theme Type: Idea
  • Theme Premise: “Outliers and Outsiders”
  • Theme Part: 33
  • Formal Sub-Theme: None.
  • Individual Publication Date: June 8, 2025
  • Issue Publication Date: July 1, 2025
  • Author(s): Scott Douglas Jacobsen
  • Word Count: 2,233
  • Image Credits: Photo by Samantha Gades on Unsplash
  • ISSN (International Standard Serial Number): 2369-6885

Acknowledgements

The author acknowledges Britney Hoskins for her time, expertise, and valuable contributions. His thoughtful insights and detailed explanations have greatly enhanced the quality and depth of this work, providing a solid foundation for the discussion presented herein.

Author Contributions

S.D.J. conceived the subject matter, conducted the interview, transcribed and edited the conversation, and prepared the manuscript.

Competing Interests

The author declares no competing interests.

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.
© Scott Douglas Jacobsen and In-Sight Publishing 2012–Present.

Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen is strictly prohibited. Excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

Supplementary Information

Below are various citation formats for Conversation with Britney Hoskins on Inclusive Luxury Weddings & Building Legacy Through Events.

American Medical Association (AMA 11th Edition)
Jacobsen S. Conversation with Britney Hoskins on Inclusive Luxury Weddings & Building Legacy Through Events. June 2025;13(2). http://www.in-sightpublishing.com/hoskins

American Psychological Association (APA 7th Edition)
Jacobsen, S. (2025, June 8). Conversation with Britney Hoskins on Inclusive Luxury Weddings & Building Legacy Through Events. In-Sight Publishing. 13(2).

Brazilian National Standards (ABNT)
JACOBSEN, S. Conversation with Britney Hoskins on Inclusive Luxury Weddings & Building Legacy Through Events. In-Sight: Interviews, Fort Langley, v. 13, n. 2, 2025.

Chicago/Turabian, Author-Date (17th Edition)
Jacobsen, Scott. 2025. “Conversation with Britney Hoskins on Inclusive Luxury Weddings & Building Legacy Through Events.” In-Sight: Interviews 13 (2). http://www.in-sightpublishing.com/hoskins.

Chicago/Turabian, Notes & Bibliography (17th Edition)
Jacobsen, S. “Conversation with Britney Hoskins on Inclusive Luxury Weddings & Building Legacy Through Events.” In-Sight: Interviews 13, no. 2 (June 2025). http://www.in-sightpublishing.com/hoskins.

Harvard
Jacobsen, S. (2025) ‘Conversation with Britney Hoskins on Inclusive Luxury Weddings & Building Legacy Through Events’, In-Sight: Interviews, 13(2). http://www.in-sightpublishing.com/hoskins.

Harvard (Australian)
Jacobsen, S 2025, ‘Conversation with Britney Hoskins on Inclusive Luxury Weddings & Building Legacy Through Events’, In-Sight: Interviews, vol. 13, no. 2, http://www.in-sightpublishing.com/hoskins.

Modern Language Association (MLA, 9th Edition)
Jacobsen, Scott. “Conversation with Britney Hoskins on Inclusive Luxury Weddings & Building Legacy Through Events.” In-Sight: Interviews, vol. 13, no. 2, 2025, http://www.in-sightpublishing.com/hoskins.

Vancouver/ICMJE
Jacobsen S. Conversation with Britney Hoskins on Inclusive Luxury Weddings & Building Legacy Through Events [Internet]. 2025 Jun;13(2). Available from: http://www.in-sightpublishing.com/hoskins

Note on Formatting

This document follows an adapted Nature research-article format tailored for an interview. Traditional sections such as Methods, Results, and Discussion are replaced with clearly defined parts: Abstract, Keywords, Introduction, Main Text (Interview), and a concluding Discussion, along with supplementary sections detailing Data Availability, References, and Author Contributions. This structure maintains scholarly rigor while effectively accommodating narrative content.

Tauya Chinama on Phobias About Humanists

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/10/13

Tauya Chinama is a Zimbabwean born philosopher, Humanist, apatheist, academic researcher and educator. He is also into human rights struggles and active citizenship as the founding leader of a Social Democrats Association (SODA) a youth civic movement which lobbies and advocates for the inclusion and recognition of the young people into decision making processes and boards throughout the country anchored on Sustainable Development Goal 16 (Peace, Justice, Strong Institutions). He is also the acting president of Humanists Zimbabwe. 

Scott Douglas Jacobsen: Today, once again, we are here with the wonderful Tauya Chinama. We have been discussing the Zimbabwean context extensively, focusing on humanists, non-believers, and those who take a more critical-thinking approach to what are often seen as unquestioned beliefs in public life. You continually evolve your perspective, even to the point of embracing apatheism at this stage. Today, I wanted to talk about combating phobias against non-believers and humanists. It is an interesting topic.

I see this issue everywhere. It doesn’t matter which region of the world or the people I’m speaking to—it only differs in the flavour, tone, and style of the fear or phobias that people hold. So, in a Zimbabwean context, what have you observed? What do you notice on both a personal level and in public life?

Tauya Chinama: Well, thank you very much for this opportunity. Let’s start by defining a phobia. A phobia is an irrational fear or hatred of something. In this case, it’s an irrational fear or hatred of non-religious people or humanists. As I mentioned, the fear is irrational. There is no reasoning behind these attitudes, and Zimbabwe became what it is today regarding religion largely due to colonization. The majority of the population about 85% are Christians, but they didn’t become Christians by choice. They became Christians through colonization. When the missionaries came to Zimbabwe, they demonized local culture, branding it as barbaric, backward, and unworthy of preservation. Many people accepted this, and although some resisted, they faced punishment, including being labelled as rebellious. Concepts like Satan and the devil were introduced to Zimbabwe, with people being told that they were doing ancestral worship which the missionaries associated with the evil. So, today in Zimbabwe, before revealing that you are non-religious or a humanist, you need to consider your audience because they might quickly label you as evil or devil worshiper.

Being labelled can have political, economic, and social consequences. Socially, you may start to be excluded, and some people will choose to disassociate with you. Politically, if you are an active politician, you could lose support simply because you are openly non-religious.

Economically, you could lose your job or miss out on economic opportunities. So, the phobia against Humanists and non religious people manifests in different forms. Some people may genuinely fear you due to irrational beliefs forced into them. 

Jacobsen: From a sympathetic or empathetic point of view, in conversations with individuals who hold various supernatural beliefs, extra-material philosophies, or some form of magical worldview, how do these beliefs help them in their local context? How do they fortify themselves against the hardships, difficulties, and challenges, particularly within the Zimbabwean cultural context?

Chinama: Yes, of course it is a fact that religion helps people to cope with certain problems or sometimes allows them to evade responsibility by assuming someone higher than human beings takes care of everything beyond human control, but from my experience, when I speak to religious people, especially those with whom I have a close personal relationship, some will say, “Yes, you’re making sense.” However, they have a fear of reasoning. This is another phobia. They are afraid to reason against a well-established religion because they feel it sounds like blasphemy. That fear leads them to suspect that they are committing blasphemy. So, sometimes, they choose not to reason. I usually give them an example when they accuse me of being a devil worshipper or something similar. I say, “Listen, who created the devil?” They will say, “God.” Then I say, “Well, didn’t He know that the devil would go against Him later on?” They reply, “Yes.” So I say, “The same devil you accuse me of worshipping was created by the God you worship. Aren’t you also aligned with the devil by that logic?” At that point, they start to see the reasoning. Some people, especially younger ones, can try to understand this perspective. However, those who are older, over forty, are much more difficult to convince.

Those below forty, you can have a conversation with them, and they are often more open to listening and understanding. A few days ago, I met a young lady at a salon. She seemed religious but somewhat skeptical. As we talked, I explained how certain scriptures, especially in Leviticus, can be oppressive. She eventually agreed and said that the book of Leviticus should be removed from the Bible.

She said, “Yes, you make sense.” I exchanged contact information with her, but when I tried to follow up later, she didn’t respond. I believe it was due to that phobia, the fear that I might influence her to stray from her beliefs. That’s my experience observing how people relate to non-religious and humanists.

There is often a void left behind when someone leaves religion because it’s extremely scary to be free. The idea that “I am fully responsible for all the problems I face and no one is coming to save me” is terrifying for many.

Jacobsen: I recall, as you know, James Randi, a prominent member of the skeptic community in the United States, once told me in an interview before he passed away that the primary reason behind a lot of religious beliefs is fear. I find that your analysis aligns closely with his.

So, more to the point about phobias toward humanists and the non-religious, like naturalists, what is the experience on the other side—those on the receiving end of this fear you just described? In other words, how does this fear of the religious manifest in the lives of the non-religious, humanists, and others, even those without a particular emotional attachment, such as apatheists like yourself?

Chinama: Yes, the fear that religious people have sometimes challenged the non-religious as well. A good example, though unrelated to Zimbabwe, is a well-known atheist who recently converted to Christianity. I’m referring to Aryan Hirsi Ali, she struggled with the freedom of knowing that nothing external would help her. In an interview with Richard Dawkins she mentioned having a feeling of deep emptiness and thought Christianity would fill that void.

Most of the time, due to the social consequences of being non-religious, people are secluded, left alone, lose economic opportunities, and lose political popularity. It’s a painful experience. It takes much courage to stand firm on humanism. As a non-religious person or a humanist, you may sit down and question yourself: “Am I wrong? Am I right?”

This internal conflict can lead you to become more open-minded or radical. For example, some people are accused of being devil worshippers. Even though they know they aren’t, repeated accusations can push them to embrace the label out of frustration. They might say, “Fine, if you insist, I am,” reinforcing the phobias. In some cases, they might even mockingly say, “Yes, I am a devil worshipper,” just to scare the religious people, playing into the accusations.

I remember telling you about my journey and how I became who I am today. When I was religious, especially while training to become a Catholic priest, I can honestly say I was unthinkingly religious. I joined the seminary to be trained as a Catholic priest, but then I realized I had to pretend a lot and was too honest to continue that path.

Eventually, I became agnostic, and later, I turned into a militant atheist, but I realized that being militant didn’t work for me. Over time, I became more moderate and adopted apatheism. I don’t care whether God exists or not; what I care about is the welfare of human beings.

You laugh when I say I was too honest to be a priest, but that’s true. I tell people that if you sit down with a priest or someone training to be one and if they are honest with you, they’ll tell you that to survive in that environment, you must wear a mask. You cannot be your true self. If you are yourself won’t last long. You’ll either be ejected or you’ll leave voluntarily. I chose to leave on my terms.

I still talk to people who are in the system or have left, and they are honest with me because they know I understand their struggles. At one point, Dr. Leo Igwe of Nigeria and I tried to start the “Excellence Project,” which was meant to help with psychosocial support people who once train to become priests, imams, rabbis, or other religious officials but had become non-religious. Both Dr. Leo Igwe and I share similar backgrounds, we all trained to be catholic priests but eventually left. He understands the struggle of transitioning from religious training to becoming non-religious. We are still in the process of establishing that group. We want to offer psychosocial support to people transitioning from training as religious officials to becoming non-religious. We understand the void they experience and how society will view them. They are normally judged harshly, for example, if you start a project that fails, people will claim, “God is punishing him because he turned his back on God.” They’ll say you failed because you didn’t fulfill your religious commitment. But what they don’t realize is that some of us left because we were too honest to continue as religious officials. To be a religious official, sometimes you have to be dishonest. You find yourself telling people things you don’t believe simply because it will make them feel better. That’s what non-religious people often experience—it depends on how you became non-religious. Still, it isn’t easy to maintain that stance. Sometimes you think, “Maybe I’m wrong.” Other times, you know, “No, I’m right.” For instance, when I’m speaking with Christians, and I don’t want to be judged harshly, I try to open up their perspective by saying, “If you are going to believe in a god, can’t you believe in one beyond the Bible?” I challenge them by pointing out the contradictions in their beliefs. For example, I ask, “How can you believe in a biblical God who doesn’t know which house belongs to a Jew or an Egyptian and needs blood on doorposts to identify them?” Or, “How can a God justify killing the firstborn of every living thing, even mice and flies, just because of a dispute with Pharaoh?”

I try to make them see how irrational some of their beliefs are. I’m glad the Zimbabwean government has introduced “Heritage Studies” and “Family and Religious Studies” in schools, which came from a presidential commission of 1999 popularly known as Nziramasanga Commission, it’s main goal was to reduce the colonial legacy in the  education system. These studies encourage people to reconnect with their culture and view the world from that perspective rather than through an imposed religion like Christianity, Judaism, or Islam.

You can only truly understand certain concepts when you view them through the prism of your own culture. Later on, people may start to appreciate the value of their heritage. But if they have abandoned their culture and adopted an alien one—such as Christianity, Judaism, or Islam—it becomes difficult. That’s why even some non-religious people, when they face challenges, fall back into Christianity, Islam, or Judaism.

Jacobsen: What about using humanist principles to counter some of this public fear? Today, we’re focusing primarily on the social aspects, not legal discrimination, police harassment, or anything else. We’re talking about the internal psychological profiles of individuals who do not understand humanists or other non-religious people in any realistic way.

So, when it comes to conversations aimed at countering the internalized beliefs and misconceptions people have about humanists, you and Leo Igwe are uniquely qualified. Being trained as a priest, you understand religious individuals’ internal dialogue and the humanist point of view. As you mentioned in our previous interview, your love of logic was a driving force for you.

How do you use this understanding of psychology on the other side to facilitate dialogue, reduce fear, and help people understand humanists and others more accurately?

Chinama: Yes. That’s interesting, when applying humanistic values such as helping a blind person or assisting someone who is disabled—the response is often religious. For instance, the person might say, “Ah, you are prayerful. May God bless you.”

Jacobsen: And you convey your message in a way that aligns with their language without necessarily believing the literal interpretation of what they are saying. So, you can communicate effectively without agreeing with the religious connotations.

Chinama: I understand that the person is expressing gratitude. Still, they may seriously believe I made the gesture because I am religious. In reality, I did it because I am human. However, explaining, “I did this because I am human, not religious,” would complicate things.

So, we practice humanistic values. Still, our only real opportunity to express ourselves and clarify that our actions are driven by humanism comes during public engagements. For example, recently, I was invited to the University of Zimbabwe in collaboration with the cultural office of the Embassy of the Islamic Republic of Iran. They were discussing religions in the context of injustice.

At that event, I explained to everyone present, “When you hold interfaith dialogues, why do you exclude us, humanists?” I also pointed out that the theme of this year’s Humanists International Conference, held in Singapore, was Secularism and Interfaith Harmony. This means we are also invested in fostering dialogue between different belief systems. We seek harmony among people, regardless of their beliefs. It’s one of our core values to appreciate diversity.

People need to know that we don’t intend to convert or convince everyone to be nonreligious or Humanists but we want respect for everyone regardless of someone’s religious affiliation. I’m pleased to see how our efforts are evolving here in Zimbabwe. However, our limited numbers are a challenge. I am invited by University of Zimbabwe for another conference on Media against phobias in relation to religious liberties. At the conference I mentioned, the organizers asked me, “How many people can you bring, and how many papers do you want to present?” This shows that they are beginning to see value in what we offer.

Sometimes, I’m invited to radio and television stations. In December, I’m scheduled to attend a high-level event in South Africa on Decolonizing Secularism, where I will present the Zimbabwean humanistic perspective.

As an individual, I’m doing my best to engage with the media and represent humanism. This is part of my service to the humanist and non-religious communities. Besides other efforts, such as helping people, we face phobias locally. We don’t have significant resources to donate as humanists in Zimbabwe. If we go to an orphanage and identify ourselves as non-religious, sometimes our help is denied. This is one of the challenges we face.

Chinama: Sometimes, we might have to donate in silence and not mention our religious affiliation or lack thereof. However, we are progressing through media engagement, trying to make people understand our perspectives. I’m confident that, with time—perhaps in 10 or 15 years—we will see the fruits of our efforts today. We keep investing in our image, in our intellect, and the promotion of humanism. We want people to eventually accept and appreciate the value of science, rationality, and logic while minimizing the harm of irrational superstitions or fearing people merely for holding a different view, like being an atheist.

That’s the idea—we shouldn’t judge or fear people for that. That’s how I see it.

Jacobsen: What about communicating these methodologies to other humanists? What things need to be more obvious to them so they can better understand how to communicate? What areas might conflict arise in understanding what the other side thinks of them?

Chinama: When it comes to non-religious people and humanists, it’s like trying to herd cats. You can’t place all the cats in one area and tell them, “Don’t go here, don’t go there.” Humanists and non-religious people are not sheep—you can’t  force them to follow the same path. So, disagreements will always be there, and that’s fine. That’s part of being a humanist, part of being scientific.

However, the key point we share as humanists is this: we must teach people that science works and that reason works. We need to promote science. The good thing about science is that it’s open to change and accepts anyone—it’s not dogmatic. When we explain that science works, we’re not necessarily telling religious people that their religion doesn’t work. Religion might work for them in a psychosocial sense, and that’s fine. But we must stay grounded in reality and aim for lasting solutions.

Religious consolations, while comforting, are often temporary. For example, if someone prays for money but doesn’t go to work, they’ll remain stuck in the same cycle. It would be best to work to earn money—that’s the reality. So, what we’re trying to teach is that people should be productive, scientific, and rational; that’s the core of our message.

We were planning to meet as Humanists in Zimbabwe in  September, but unfortunately, today is the last day of September 2024, but  it didn’t happen. I hope  we shall meet before the end of the year to unify our message and reflect on humanism from the perspective of our environment and culture. We must figure out how best to package our message to convince others. How you explain humanism in Canada may not be the same way I explain it in Zimbabwe or how someone in India might explain it.

We have to customize it. We must tailor the message to fit the particular society but retain the core values—being empathetic, scientific, rational, and logical, valueing hard work and productivity, and promoting secularism or secularization. We aim to minimize the negative impact of superstition on public policy and individuals.

Jacobsen: How do you balance the eternal struggle between compassion, conveying critical thinking, and understanding while judgment?

Chinama: I prefer understanding over judgment. Check the Humanists International website under the section for Young Humanists 2023. You’ll see that I’m one of the nominees. The title of my story is “I Prefer Understanding Over Judgment.” I always try to understand why people think the way they do because judging people without knowing the reasons behind their thinking doesn’t feel right.

Earlier, I mentioned that the majority of Zimbabweans became Christians through colonization. So, I understand that much of what people believe today is a colonial hangover—a legacy deeply ingrained in society. I always aim to understand. Sometimes, I clash with fellow humanists and non-religious people who accuse me of being too sympathetic to religious people. Why? Because I believe in giving religious people a chance to share their stories. If we listen to them first, we can better share our perspectives. Judgment without understanding won’t go anywhere.

One of the most interesting experiences I’ve had was when I was on a TV program two years ago, engaging with an SDA (Seventh-day Adventist) pastor. I was surprised when he agreed with me. I told him that Christianity is defined by confusion, and at first, he said, “No, no, no, you’re wrong” I asked him to give me time to explain, and he agreed. I said, “Take an Adventist, a Catholic, and a Wesleyan—put them in the same room and ask them to define God. Will they give the same answer?” He thought about it and replied, “No.” I “said,” “Isn’t it confusion?” He eventually agreed, saying, “You’re right; what defines Christianity is confusion.”

The TV program presenter said, “Pastor, you’re ruining the program by agreeing with this guy!” But the pastor replied, “I have no choice—what he’s saying  makes sense.”

I argue that rationality works. Unfortunately, the presenter of that program, who used to talk to me regularly, left Zimbabwe six months ago and is now in the United States. I can connect you with him if you’d like. He’s more level-headed after interacting with people from different faiths, including me. Although he remains somewhat religious and agnostic, he’s more balanced now.

Jacobsen: We have about three minutes left. Any final thoughts based on today’s session, Tauya?

Chinama: Thank you very much. I want to encourage my theistic brothers and sisters, those who are religious. We understand your fears and concerns, which may stem from not engaging with us. Please, let us engage. Let’s reason together. We have no intention of converting you, but we want to see progress for everyone. We believe that science works, and we believe that reason works.

To my fellow non-religious people, I urge you not to shut out religious individuals. They have a story to tell, and we should listen to them. Let’s understand their perspective and reason from their point of view. We can create a diverse society where people respect each other regardless of their religious beliefs. I rest my case. Thank you very much.

Jacobsen: Thank you for your time as well.

Chinama: A lovely welcome.

Jacobsen: Excellent. Thank you so much. Take care.

Chinama: Bye. Take care too.

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

Lee Reams on Kwillt and Memorialization

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/10/13

*Transcript edited for readability.*

Kwillt is a platform that empowers individuals to celebrate and preserve their life stories. Through Legacy and Remembrance Patches, users can document milestones, memories and honor loved ones. Kwillt connects generations, ensuring every story is remembered and cherished, creating a lasting digital legacy for future generations. Lee Reams is a co-founder. 

Scott Douglas Jacobsen: So today, we are here with Lee Reams to discuss Kwillt, which is primarily focused on moving away from the toxic nature of social media and emphasizing a more positive, authentic approach. I may have just given away the plot, but from your observations, what were some of the original inspirations for creating this?

Lee Reams: I’ll give you a story if that’s all right. It all evolved from a trip to Egypt when the pandemic ended. Egypt was beginning to reopen, and it was a lifelong trip my father had always wanted to take.

He was still healthy enough to go, so we decided to do it. We went there, and it was like visiting Disneyland with no one else around. We had free rein and did the entire Nile cruise, seeing all the important landmarks.

As we explored the tombs and Egypt, what resonated with me was the culture, storytelling, and how the people controlled their narratives. We had just come through the pandemic and cancel culture, where opinions could be judged and attacked. You could express an opinion; someone might think it was wrong and come after you or your company, damaging your reputation. What struck me was how Egypt’s culture centred around storytelling.

When I returned, I started thinking about the experience of walking through someone’s life in chronological order, with images helping to tell the story. In Egypt, instead of written language, they used pictures. I found it incredibly moving, giving you a sense of someone’s life.

The original concept for Kwillt was born from this experience. I wondered if we could digitize something similar for people today. Every life has a story to tell, and everyone has valuable wisdom to share. So, how could we bring that into the modern age and transform what is typically a 2D experience into something more interactive?

We came up with storytelling, something we call “3D storytelling,” and that’s what Kwillt evolved into. We started with the idea of remembrance after someone passes away, or a legacy version, where individuals can chronicle their entire life story before they pass. They can start from the beginning and share their stories.

For the remembrance side, you can invite a whole group to contribute to a story. Let’s say you’re putting together a memorial slideshow for someone who has passed. Usually, a sibling or the eldest child is responsible for this, which can be overwhelming. Also, the story is often told from just one perspective. With Kwillt, you can invite family members, close friends, or anyone who knows your loved one to share their stories at different points in their lives.

Often, at a memorial, you hear someone say, “Oh, I met your dad when he was playing basketball at Albany,” and they’ll share a great story. Now, with Kwillt, those stories can be shared on a timeline from various points of view.

As we started developing the product, we got about 100 users involved, and through their feedback, we realized that this idea could be applied to almost any life event. I’ll give some examples: My daughter plays water polo, and her team travelled to Italy for two weeks. Everyone had their phones out, taking pictures for Instagram, but those moments are brief—they scroll by, and then they’re gone.

If they had been using Kwillt, everyone could have collaborated in a private space where only our community could see it. We could all add stories, creating something we could share with parents back home. We found that to be a valuable experience, and we realized this concept could be applied to any event—clubs, teams, weddings, and more.

Can you imagine a wedding where you can gather everyone’s perspectives and capture what they did during your special weekend, keeping it all as a keepsake under the Kwillt umbrella? Then, you can start connecting all these relationships. That’s where Kwillt started and where it’s evolving if that makes sense.

Jacobsen: You mentioned cancel culture earlier. People think of it as either a left or right issue, but I’ve seen it across the political and social spectrum. So it’s less about culture and more about a tactic, would you agree?

Reams: Yes, that’s a subtle distinction, but it’s important. The idea of storytelling plays a part in authenticity and in telling a more comprehensive narrative, especially during select events.

Jacobsen: Why do you think authenticity has become a valued part of culture? I’ve read reports from professionals observing a rise in patterns of narcissism, at least in North America, over several decades—not in clinical settings, but as a social trend.

Reams: You’re seeing a few things happening. You’re seeing an increase in mental health issues—especially among young people, with anxiety being so common. There’s immense pressure to be what you think others expect you to be. But all that pressure is lifted in a safe, community-oriented setting. You can be yourself without fear of judgment. It’s about communicating, laughing together, and sharing experiences that add value to your life. That’s one aspect of it.

Another is telling your story your way without someone else twisting it to fit a certain narrative. I completely agree with you—it’s not a left-wing or right-wing issue. In our culture, certain groups control the narrative right now. I used to call it the middle 80%, but maybe we’re down to 60% because the fringes have grown so much. It’s become very difficult for people who are more level-headed, calm, and not easily triggered to voice what they think.

I’ve noticed more people disengaging from social media, especially those in your age group. For example, Gen Xers are probably the least likely to post anything on Instagram, but we’re much more prone to engaging in private groups. We’re using tools like WhatsApp or GroupMe, where I stay connected with my fraternity brothers from college. We reconnected during the pandemic, and technology allowed us to do that.

If we had a tool like Kwillt, we could upload stories and pictures in a safe environment, preserving and enjoying those memories together instead of just chatting. It’s entertainment, but it’s also a form of community. You mentioned narcissism earlier, and I don’t want to speak negatively about a particular group, but the Kardashian-style “me, me, me” culture has impacted America. It’s not all about the individual—it’s about friends, family, and loved ones. It’s about enjoying time together without outside influences judging you.

That’s my perspective. More people are starting to speak up than they previously wouldn’t have because they’re tired of the craziness on both sides. Unfortunately, in today’s society, a small group seems to be steering the direction of things.

Jacobsen: And there’s a broader potential issue here, where even the concept of authenticity could become a brand and, ironically, fake. In some ways, that could mirror many of the pathologies we noted earlier. How do you ensure, through Kwillt, that you don’t just brand authenticity but make it the foundation of the model you’re pursuing?

Reams: Yes. The community itself helps keep you in check. You’re sharing within groups close to you, so it’s not like we’re trying to be a social media platform. We’re focused on being a community platform. To us, “community” means family.

People are not as fake within their families. Some may embellish things or feel insecure and push their “best life,” but they’re more likely to be their authentic selves in scenarios where they feel safe. People feel more comfortable with family, a team, or creating something to share a pregnancy journey. For example, someone could use Kwillt to document their pregnancy from start to finish, and then after the baby is born, they could use it to ask family members to contribute to the child’s college fund. That’s the kind of meaningful use we’re aiming for.

Even if some things are a bit edited down, when you’re controlling who’s part of the group, you’re not as worried about outsiders making noise. Many online disruptions come from trolls just out to stir up trouble and antagonize others. That’s not good for anyone’s mental health or well-being. We’re the opposite of that experience if that makes sense.

Jacobsen: Yes, focusing on community and close relationships—family, cousins, and so on—does tie into the concept of boundaries in storytelling. You mentioned friends, family, sororities, fraternities, and other groups. That seems to be another important aspect of Kwillt. However, with any business model, especially a media model, the goal is often to expand. So, how do you scale up?

Reams: That’s a great question. Our business is built on the network effect. Take remembrance, for instance. In the original model, someone is creating a digital memorial or slideshow, and there are QR codes people can scan. Those who can’t attend the memorial in person can still view the slideshow. When you share the QR code or the link on social media or via email, even people who didn’t attend the event can access it. Out of 100 people who see it, some may create a Kwillt memorial for a loved one.

For example, after one memorial, four others might be created. Each person can leave comments or memories. Some may think, “I want to make one of these for Uncle Bill, who passed away,” and the network grows. The multiplier effect comes into play, and that’s how we see the community expanding exponentially.

We also have a “stitching” feature where users can stitch together relationships and experiences. This is where the community aspect and network effect come into play. We fully commit to this approach and believe the network effect will drive our growth. There are other ways to amplify that growth, but the network effect will make or break the platform.

Jacobsen: Have there been any Kwillts created for memorials around tragedies?

Reams: Yes, you nailed it, Scott. One of the first things we focused on was related to healthcare records. I’m adopted, so at one point, I didn’t know much about my DNA or medical history. I have a daughter, and people often ask about our family health records. Through Kwillt, we developed a tool called “Lifeline,” which allows users to share their health information with their family tree or anyone they’re connected with.

If there’s something like lupus running in a family or a tragic event, Kwillt provides a way for people to come together. We’re not trying to compete with Facebook communities, but we want to offer a space for people with shared experiences to connect, find support, and access resources. While we haven’t fully expanded into that area yet, the feature is there, and it aligns perfectly with the use case you described.

We will approach this from an angle where we could likely get some cosponsors to help backfill resources. While we won’t be experts in some areas, we believe groups will be interested in sponsoring and helping manage certain aspects. As you mentioned, shared experiences—even in grief, tragedies, or shared illnesses—are important for keeping diverse perspectives. How did you handle this? What were the signs? How did you cope as a caregiver? How did you deal with the stress? There are many angles that Kwillt was built to address.

Jacobsen: Are there areas where this could go wrong? 

Reams: Of course, with anything, you might have rogue participants. Have you heard stories of someone writing a terrible obituary for their mother because they hated her? There are risks in that regard.

However, we have policing tools in place. Users can flag inappropriate content. As the owner of a patch, you have master admin rights. You also have some controls and safeguards to manage the content. The most significant risk is when families have rivalries or unresolved conflicts. Not everyone is perfect, and not every family member will want to participate.

That’s why we’ve built in different privacy levels: one-to-one, group, and public privacy options. These features allow users to control access and protect themselves. I believe we’ve put sufficient safeguards in place, but those are the areas where things could potentially go south.

Jacobsen: Any final thoughts based on today’s conversation?

Reams: You’ve hit on where things are headed. People are just tired of being the product. Every aspect of their privacy is sold and monetized, and they want a digital experience that feels more like a positive rabbit hole of memories, something with emotional depth. That’s what Kwillt is all about.

Whether remembering a loved one and listening to an audio message they left behind or using the time-lapse feature to replay a wedding, much wisdom can be shared. It’s a completely different experience from what’s out there on social media today.

If you’ve ever seen Michael J. Fox’s documentary, it offers an authentic glimpse into his life. That’s the storytelling and timeline feature we want to encourage on Kwillt. People have so much wisdom to share. Imagine if grandkids could learn about what their grandparents did—an immense amount of knowledge is currently not being shared as it once was.

Hopefully, Kwillt will thrive, and people will start using it to gain its many benefits.

Jacobsen: Excellent. Lee, thank you for your time today.

Reams: Thank you, Scott.

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

August Update From Prisoners Defenders on Cuba

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/10/12

*Interview conducted September 26, 2024.*

Javier Larrondo Calafat is the President of Prisoners Defenders. Here we talk about the large number of political prisoners in Cuba.

Scott Douglas Jacobsen: We are back here with Javier from Prisoners Defenders. I received the report indicating that 1,105 people are currently imprisoned for political reasons in Cuba. Based on my review of the report, fewer people were imprisoned this month than in previous months. Why the slowdown?

Javier Larrondo Calafat: Well, it’s natural for the number to slow down when it gets so high, and it has been sustained for so many years as people begin completing their sentences. This month, we saw 15 people removed from the list:

  • Thirteen of them completed their sentences.
  • One tragically committed suicide.
  • Another was forcibly expatriated from Cuba.

Additionally, there were only two new cases this month.

At this rate, the number of political prisoners could drop to around 1,000 within six to nine months, assuming nothing significant happens to increase the numbers. However, we still have 30 minors and 117 women on the list. Torture and mistreatment continue for the prisoners, and this report focuses on two or three particularly concerning issues.

One major issue is that people with mental illnesses are being placed in high-security prisons among dangerous inmates, leading to extreme suffering. To make matters worse, they are not receiving the medication they need. We’ve documented 62 such cases so far, but we expect that number to rise to 80.

We also focused on the poor nutritional conditions prisoners face. Many are underweight, falling below the United Nations’ minimum BMI of 18.5. We documented cases where individuals have BMIs as low as 15.78. For instance, some prisoners are 1.87 meters tall (6 feet 2 inches) but weigh only 58 kilograms (128 pounds). Another example is a man who is 1.80 meters tall (5 feet 10 inches) and weighs just 50 kilograms (110 pounds). These conditions put them at extreme risk.

Additionally, 329 prisoners are suffering from serious physical illnesses, putting their lives in danger. Their families are understandably desperate, and we wanted to highlight this issue.

Finally, we drew attention to the mistreatment of women prisoners, who are being separated from their children. The state takes custody of the children and places them in state-run centers where they are subjected to abuse. In one case, the child of a political prisoner has attempted suicide several times due to sexual harassment, bullying, and mistreatment.

In total, the situation for the 1,105 political prisoners in Cuba is extremely concerning.

Jacobsen: One last question: I appreciate your time. What about the minors in prison?

Calafat: Most minors are held in labour camps or under house arrest, with sentences averaging around five years. However, some are in actual prisons, ranging from 15 to 17 years old. In Cuba, minors as young as 15 can be imprisoned. The Cuban government has acknowledged our numbers and even higher ones to the Committee on the Rights of the Child. It’s a very concerning situation. Even those under house arrest are frequently harassed, detained, interrogated, and threatened by the authorities.

Jacobsen: Thank you so much for your time, Javier.

Calafat: Thank you, Scott.

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

Devaki Mathivanan on Petition for PIPS Dissolution

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/10/11

There is a petition to dissolve PIPS, which is associated with PULP Mag and The Runner. Devaki Mathivanan describes the petition’s lack of reasoning, suspicious student signatures, and concerns over conflicts of interest. PIPS decided not to take formal action, and there have been no significant responses from students or organizations. Mathivanan is the Operations Manager of the Polytechnic Ink Publishing Society. The Editor-in-Chief, Claudia Culley, of The Runner was interviewed, recently.

The case has been covered by Mornings with SimiThe Runner (also here), the Vancouver Sun, and MSN. PIPS is the umbrella organization for Pulp MAG and The RunnerKwantlen Student Association: KSA is a non-profit organization incorporated under the Society Act, independent of Kwantlen Polytechnic University. This narrative begins with reportage on activities of the KSA by the staff of The Runner, with the public chapter beginning with a petition.

The current Kwantlen Student Association[1] Executives:

KSA Executives

  • Yashanpreet Guron – President & Vice President of Student Life
  • Yugveer Gill – Vice President of University Affairs
  • Paramvir Singh – Vice President External Affairs
  • Simranjot Sekhon – Vice President Finance & Operations
  • Ishant Goyal – Associate President

Scott Douglas Jacobsen: So today, we’re here with Devaki Mathivanan. When you received the petition for the dissolution of PIPS, a group associated with PULP Mag and The Runner, the student newspaper, what were your initial impressions of this petition?

Devaki Mathivanan: The first thing that came to mind was why PIPS needs to be dissolved. The petition didn’t provide any reason for the dissolution. When a society is dissolved, something significant usually is to seek a petition. But this petition came out of nowhere, and we did not understand the reason behind the dissolving of society so suddenly.

The society was functioning well, the autonomy agreement was in place, and we followed the bylaws. Everything that needed to happen within the society was happening. So, initially, we thought there was a hidden motive. Someone didn’t like our reporting, so we received this petition. Those were our first thoughts. Later, we decided to verify the status of the students who had signed the petition.

Jacobsen: What surprised you during the process of verifying the students?

Mathivanan: Initially, whenever we needed to verify a student’s status, we asked for the student’s enrollment status and confirmation. But we couldn’t do that this time, so we contacted KPU to verify the students. Although the petition claimed 150 signatures, we found a series of discrepancies. Many student IDs were invalid, some names were incorrect, and in some cases, the student names and IDs didn’t match. We also found duplicate entries, where the same student had signed their name at the front of the petition and again at the back.

Additionally, many signatures appeared to be written in the same handwriting. While the name, student ID, and signature were correct, the handwriting looked suspiciously similar. We investigated further to understand why students had signed. We wanted to see if they had consented, read, and understood what they were signing. A few students said they needed to know the petition’s content. They signed it because they knew the person asking for signatures, and we believe peer pressure played a large role in this.

Some students said they were promised a trip to Cultus Lake, while others mentioned KSA-related meetings. Interestingly, we have yet to encounter a student who genuinely wanted to dissolve society.

None of the students we spoke with knew the petition’s content. This confirmed our suspicions that there was an ulterior motive behind the petition. We also learned that one of the student-elected senate members was collecting signatures for the petition. According to the PIPS bylaws at KPU, any student holding an elected position is ineligible to be a member of the society. We considered this a direct violation, so we decided not to hold an FGM for this petition. Instead, we shared our findings with the student who had submitted the petition.

This was the background of the petition we received and how we validated our concerns.

Jacobsen: Now, what about the requests in the petition? What were the particulars and the overarching thrust of the demands?

Mathivanan: Yes, the main request was for the society’s dissolution. Another significant point was the removal or deletion of Bylaw 11, which outlines the fourth state of independence. This bylaw allows any student union member or KPU official to serve on the board of PIPS and be a staff member of The Runner or PULP Mag. Removing this would impact how the publications function.

Additionally, they wanted to remove all articles related to the Kwantlen Student Association (KSA). The petition requested that all KSA-related content be removed from online platforms and printed materials.

Another demand was removing the current board members from the council, followed by a new election to appoint fresh board members. These were the primary contents of the petition. 

Jacobsen: Even the mismatch between student IDs and names, invalid student IDs, and concerns about a conflict of interest with an elected KSA member collecting signatures for the petition, what has PIPS decided to do with the petition?

Mathivanan: Yes, we didn’t take any formal action. That’s what we decided, and our board agreed. We didn’t pursue any further action. Instead, we documented everything that happened and kept a record of all the details. However, since only one student emailed us, we needed more resources or support to investigate all 150 students involved or find out who was working behind the petition.

As such, we have yet to decide on any specific action to address the mismatches or discrepancies, apart from questioning why it was handled this way.

Jacobsen: Has there been any response from the student body or student association regarding PIPS’ decision not to proceed with the petition to dissolve?

Mathivanan: No, we haven’t received any comments from anyone about it. We spoke with KPU officials, who said they would assist if we decided to hold a Special General Meeting (SGM). Still, apart from that, we have yet to hear from any student body or organization regarding the petition. You’ve already mentioned it in your story.

We have covered this in a story, explaining that we received the petition and detailed what happened. Still, we haven’t heard anything from anyone about the petition or the decision not to hold an SGM.

Jacobsen: Students only pay 75 cents per credit to participate in or contribute to PIPS. Have you received any emails or complaints from students regarding this 75-cent contribution per credit?

Mathivanan: None, absolutely none. Students can opt-out and get a refund for the publication fees they pay.

We hardly receive requests to opt-out or get a refund for the publication fee. In the last fiscal year, we received only one opt-out request. We refunded, I think, about five dollars to that student.

That’s all we had last year, so we rarely receive requests for refunds. We have an option available if students want to opt out, but to the best of my knowledge, we haven’t received any complaints from students so far.

Jacobsen: Are there any parts of this story that haven’t been sufficiently covered in public reporting—whether in theVancouver SunRichmond News, or the little bits I’ve worked on? Are there any developments that should be added to this particular story?

Mathivanan: Everything regarding the petition has been covered. So, yeah.

Jacobsen: Excellent. Devaki, thank you very much for your time.

Mathivanan: Yeah, okay. Thank you. Thank you so much for meeting and writing a story supporting us.

It’s been a wonderful, overwhelming experience, especially when a student newspaper is affected. Receiving this kind of support means a lot. Thank you so much.

Jacobsen: You’re welcome. Take care. Bye-bye.

Mathivanan: Yeah, bye-bye.

[1] Full listing:

KSA Executives

  • Yashanpreet Guron – President & Vice President Student Life
  • Yugveer Gill – Vice President University Affairs
  • Paramvir Singh – Vice President External Affairs
  • Simranjot Sekhon – Vice President Finance & Operations
  • Ishant Goyal – Associate President

Campus Representatives

  • Abhijeet Singh – Civic Plaza Campus Representative
  • Yashanpreet Guron – Cloverdale Campus Representative
  • Jashanpreet Singh Sekhon – Langley Campus Representative
  • Nitin Aggarwal – Richmond Campus Representative
  • Simranjeet Singh – Surrey Campus Representative

Constituency Representatives

  • Paramvir Singh – International Students Representative
  • Jaskaran Sohal – Mature Students Representative
  • Arnav Grover – Queer Students Representative
  • Ishant Goyal – Students of Color Representative
  • Lesli Sangha – Students with Disabilities Representative
  • Suhana Gill – Women’s Representative

Faculty Representatives

  • Jasmine Kaur Kochhar – Faculty of Arts Representatives
  • Yugveer Gill – Faculty of Arts Representatives
  • Dishika Gour – Faculty of Arts Representatives
  • Nishant Kapoor – Faculty of Business Representatives
  • Simranjot Sekhon – Faculty of Business Representatives
  • Keerat Goyal – Faculty of Business Representatives
  • Yuvraj Bains – Faculty of Business Representatives
  • Harpal Singh (Pala) – Faculty of Business Representatives
  • Bhoomika Seera – Faculty of Science and Horticulture Representatives
  • Ranveer Singh – Faculty of Science and Horticulture Representatives

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

Chip Lupo on State Diversity in the United States

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/10/11

 Chip Lupo is an experienced personal finance writer currently contributing to WalletHub. With a background in journalism from Elon University, he has worked across various sectors, including finance, sports, politics, and religion. Chip has expertise in SEO best practices, content creation, and editing, combined with proficiency in Microsoft and Adobe applications. His career spans over two decades, during which he has held roles as a compliance analyst, wire editor, and night city editor. Chip’s passion for media and communications drives his commitment to high-quality content.

Scott Douglas Jacobsen: Today, we are here with Chip Lupo to briefly cover diversity among U.S. states based on data gathering and formal analysis. To begin, as is appropriate for any research, are there any formal financial conflicts of interest in this study?

Chip Lupo: That’s a great question. There are none.

Jacobsen: When we look at the general diversity index among U.S. states, which states have you found to be the most diverse?

Lupo: According to our research, Scott, the top three states—unsurprisingly—are California, Texas, and New Jersey. These states are home to large immigrant populations and major metropolitan areas, contributing to their high diversity rankings. California, for instance, has a long history of immigration and is known for its significant Latino, Asian, and African American populations.

Jacobsen: Which states are the least diverse, and are there any hypotheses as to why?

Lupo: The least diverse states—the bottom five—are Vermont, Maine, West Virginia, Montana, and Wyoming. These states tend to have smaller populations and are predominantly rural and homogenous regarding ethnicity and race. The geographical isolation of some of these states and limited economic opportunities may also contribute to their lack of diversity.

Jacobsen: Based on the index, why is California such a highly diverse state?

Lupo: California’s diversity is influenced by several factors. Its proximity to Mexico and its role as a gateway for immigration from Asia contribute significantly. Additionally, California ranks highly in both socioeconomic and cultural diversity. Socioeconomic diversity refers to the wide range of household incomes, from low-income households to those earning over $150,000 annually. Cultural diversity includes linguistic diversity—whether English, Spanish, or another language is spoken at home—and racial and ethnic diversity, with large Hispanic, Asian, and African American populations.

Jacobsen: There is an old quote from Frederick Douglass in which he predicted, long ago, that it was not necessarily what he wanted to happen or not want to happen, but what he saw as the inevitable result of societal movements, cultures, and immigration patterns. This was briefly mentioned in the report. When does the Census Bureau predict that the United States will no longer have a single ethnic majority?

Lupo: I’m glad you brought that up. Douglass was referring to the “melting pot,” and his concern was assimilation. According to the Census Bureau, by 2045, the United States will no longer have a single ethnic majority. Currently, non-Hispanic whites make up the largest group. Still, demographic changes, especially immigration and birth rates among minority populations, are shifting that balance. States like California, Texas, Florida, and New York already reflect this trend, with no single group making up a majority.

Between the 2010 and 2020 censuses, the probability that two randomly selected Americans would be from different racial or ethnic groups increased from 54.9% to 61.1%.

Jacobsen: How was the index developed regarding the weighting of the various contributing factors, and why was that particular weighting chosen?

Lupo: That’s a critical question. We compared all 50 states across six key dimensions. In addition to socioeconomic and cultural diversity, we included economic diversity (which measures the variety of industries and job types), household diversity (including household composition and size), religious diversity (representing the range of religious affiliations), and political diversity (capturing the spread of political views within the state). Each factor was weighted based on its impact on social cohesion and representation.

Lupo: We placed the most weight within the cultural diversity dimension, particularly racial and ethnic diversity, where we applied triple weight. We put significant emphasis on this aspect, focusing on racial and ethnic categories such as Hispanic, Latino, white, Black, and African, as discussed previously. We also heavily weighed linguistic diversity, particularly in households where English is not the primary language.

We assigned a double weight to household income diversity, a key factor. Industry diversity was another important element. This falls under the economic diversity dimension, and we also weighed it considerably. Industry diversity refers to the wide range of businesses and industries that drive economic activity in these states.

These industries include agriculture, construction, manufacturing, finance, insurance, public administration, and educational services. What else did we emphasize heavily? Those were the major ones. Additionally, we applied full weight to metrics such as worker class diversity, covering categories like wage versus salary, government workers, self-employed workers, and marital status, including never married, divorced, separated, and widowed.

Household diversity was also an important factor. This is an interesting dimension because the most diverse states tend to have various household compositions, from two-person family households to seven-person or larger non-family households. This diversity is common in states with higher overall diversity rankings.

Jacobsen: What are the positives and negatives of living in a more diverse state, especially regarding the general values many Americans hold? For instance, if you were to generalize American values and preferences broadly, were these aspects considered in your analysis?

Lupo: The positive aspect is that diversity allows people from different backgrounds to share local services and institutions within their states. It encourages the promotion and embracing of diverse cultures and ideas. This is important because the U.S. was founded on the notion of being a melting pot, where people from various countries came together and assimilated.

However, a possible negative is that some U.S. residents may feel that recent immigrants are not assimilating into American culture as quickly as previous generations did. This could lead to fears about cultural fragmentation.

Jacobsen: What are Americans most comfortable and uncomfortable with regarding diversity? For example, gender and racial diversity are at the forefront of public consciousness. Still, when it comes to economic diversity, more Americans prefer less disparity, such as a smaller economic gap between people.

Lupo: That’s a good point. Regarding concerns about diversity, there’s discomfort surrounding the overburdening of infrastructure—whether it’s schools, hospitals, or law enforcement. These issues often arise when discussing immigration, particularly illegal immigration. Many Americans are generally supportive of legal immigration, but there’s more concern when it comes to illegal immigration. The hope is that immigrants will enter through legal channels, assimilate, and become part of American culture.

Additionally, there’s the economic concern that immigrants may take jobs that Americans might otherwise perform. These are ongoing issues that are part of the national conversation.

Jacobsen: Which states are projected to become significantly more diverse by the 2030s compared to now?

Lupo: One state to watch is Colorado. Its diversity numbers have risen significantly, especially as California becomes more crowded and people relocate. Colorado, Nevada, and Arizona are all states to watch. Additionally, New York ranked fourth in our index, building a strong and diverse base.

Look for that diversity to expand beyond the New York City metro area. In other parts of New York state, I imagine New York will be as diverse as California or Texas in another generation. 

Jacobsen: Are there any other significant points in the report and analysis that haven’t been mentioned yet?

We discussed where California, Texas, and Florida performed well, particularly in socioeconomic and cultural diversity. However, where they did not perform as well, and this surprised me, was in religious diversity. They aren’t as religiously diverse. That’s an interesting point I hadn’t considered. Yes, as you might expect. And then there’s political diversity. 

Jacobsen: It’s funny because I’ve done interviews with both religious leaders and non-religious leaders for so long. Still, I forgot to ask about religious diversity in this context. You develop certain patterns as a journalist and sometimes miss these nuances.

It’s like when an economics journalist focuses on real estate but forgets to ask about the economic impacts. It’s funny how those gaps happen. Anyway, please continue.

Lupo: California’s and Texas’s rich diversity did not extend to political diversity. If you look at an electoral college map, this becomes apparent. Both states lean toward one ideology, so California or Texas has little “purple” or political diversity.

On the other hand, Florida is more of a political melting pot and performs better regarding religious diversity. As these states become more diverse, the range of political ideologies may become more integrated into the diverse landscape in California and Texas.

Jacobsen: Well, Mr. Lupo, thank you for your time today. 

Lupo: You’re welcome. 

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

Parenting with Purpose: Identity, Antiracism, and Raising Conscious Kids

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): A Further Inquiry

Publication Date (yyyy/mm/dd): 2025/05/28

Dr. Joe-Joe McManus, a leading antiracism educator, reflects on his upbringing in a multiracial, interfaith family and how those experiences shaped his parenting and advocacy. Raised in a racially tense town south of Boston with his adopted African American brother, McManus witnessed systemic racism and antisemitism firsthand. He emphasizes that parents must engage children early with age-appropriate, inclusive conversations about race, identity, and oppression. He warns against shielding children from reality, noting that children of color face these issues from birth. McManus advocates intentional, values-based parenting that fosters critical thinking, empathy, and resilience in today’s increasingly polarized society.

Scott Douglas Jacobsen: Today, we are here with Dr. Joe-Joe McManus. We will be talking about family, your upbringing, and how those experiences can inform parenting—not in an overbearing way, but in ways that might be helpful. I wrote a piece for a small platform called The Court of Camelittle. So it goes:

Because nothing is manlier than:

  • ranting on hypergamy at 2 a.m.
  • being obsessed about meat and men without shirts.
  • rating everyone’s sexual market value like day-traders.
  • proclaiming yourself an alpha male on Reddit.
  • spending Friday night memorizing pickup lines.
  • announcing you’re going your own way — then publishing a manifesto.
  • calling women shallow.
  • punching homosexuals.
  • launching a red-pill podcast for no one.
  • warning women about “the Wall” while ignoring a receding hairline.
  • tweeting all Andrew Tate’s tenets before breakfast.
  • boasting about your NoFap “superpowers” during a blackout.
  • calling strangers “soy boys” while sipping a soy-milk latte.
  • dropping your bench-press PR into every thread.
  • ranking unwatched manosphere podcasts.
  • “negging” dates because a pickup blog said so.
  • paying $2,997 to learn “hi.”
  • chewing a jaw exerciser to looks-maxx.
  • tweeting your monk-mode focus journey.
  • launching a crypto hustle “for the bros.”
  • starting each dawn with an “alpha” cold shower and ending it flame-posting on Reddit.
  • live-tweeting your No-Nut-November “streak.

Growing up in the United States several decades ago—as a mixed person with an African American brother—how did your family navigate conversations that might have been more difficult for other families in other contexts? These conversations can be confusing because Americans are keen on free speech and their identities. Conversations around identity can be complicated because the country is in a strange place: it is middling in age. European countries are old. America is a few centuries old—young compared to some, but not new.

You have the theft of land from Mexicans and Native Americans. You have the transatlantic slave trade, mainly from Western Africa. You also have Europeans who were not considered white for long periods—hence signs like “No Blacks, No Jews, No Irish.” These contexts make up a historical backdrop and can weigh heavily on conversations—especially when those conversations are awkward or involve young children.

So, how did your family navigate those conversations? And what can other families learn from that experience?

Dr. Joe-Joe McManus: Wow. That is a whole lot that you brought up there. There’s a lot to unpack.

First, I think of the U.S. more as a young nation. If we compare ourselves to China or other older civilizations, we are not even teenagers yet. And in terms of free speech—that’s a layered issue. Most Americans say they believe in free speech… as long as they agree with what’s being said.

That is coming out a lot right now—because free speech and academic freedom are under attack, which is an extension of free speech. And I think that has often been the case in our history: free speech is conditional.

As far as growing up in my family, my mom was Jewish, my dad was Irish Catholic with some English ancestry, and they adopted my brother, who is African American.

We grew up in a white-flight town south of Boston, Massachusetts. And Boston, of course, has never exactly been heralded as a bastion of integration or multicultural love—it has long been seen as a racist city. I grew up during a time of white flight when people were leaving Boston to avoid the desegregation of schools.

The town I lived in had been predominantly Cape Verdean, Puerto Rican, and African American, but it quickly transitioned to mostly Irish and Italian families—people who had moved from Boston specifically to avoid integrated schools. It was a time of significant transition in that town.

There was a lot of hate and much anger—primarily racism, but also a significant amount of antisemitism. Even in that part of the country, there was also some anti-Catholic sentiment. Our family sat at the intersection of all of that.

Jacobsen: That is Richard Pryor’s joke—”Get him, he’s all of them.”

McManus: That’s right. I grew up with some fantastic people, however. I have two brothers—my brother Casey, who is adopted and just eleven months younger than me, and my brother BJ, who is four years younger and looks nothing like me. He has blonde hair and blue eyes—he looks more like our dad.

We used to joke that when we went to Boston, we could not go to any one neighbourhood where all three of us would be accepted. Depending on where we went, we always knew which of us we had to protect the most. That was just a regular part of our experience.

The town we grew up in is interesting. I went back recently because I was invited to give a book talk. About 35 years ago, I was asked to provide one of my first professional talks about racism at that school. The teacher who invited me back then did not need special permission—she set up an assembly, everyone came, and I spoke. Then, I visited classrooms and led small workshops.

But this time, it was different. I had to meet with the principal, the superintendent, and the multicultural committee. They ultimately decided that the topic of racism and white supremacy was too controversial, and I was not invited to speak at the school. So, instead, we hosted the event on a weekend and opened it to the public.

In the book, I talk about growing up there and the racism my brother faced and how it affected him and our entire family. When we talk about our upbringing and how it shapes us, there is a lot to reflect on.

I now advise executive leaders—primarily in higher education and corporate and government sectors. I’ve done that mainly in the U.S., but also in some other countries. One thing that seems to be universal is that when people are trying to defend oppressive belief systems, they often start by telling me about their childhood—why they believe what they believe.

It fascinates me. These people are otherwise intelligent, highly accomplished, and in positions of absolute power. They are leading massive organizations. But when it comes to these issues, they become irrational. They set aside their critical thinking skills. It becomes about belief systems.

They will tell me something like, “When I was young, I was taught X,” and then use that to justify beliefs they hold now. And I always ask them, “What else did you believe when you were ten that you no longer believe today?”

I remind them that for many, many years—decades, in most cases—they have been in charge of what they have learned, where they have lived, whom they have befriended, what experiences they have allowed themselves to have, where they have travelled, and all the other things that shape who we are. They have to take responsibility for that.

So yes, it is essential to talk about parenting and how it influences our beliefs—because that is huge. However, as adults, we must also take responsibility for our beliefs and not use our upbringing as an excuse.

Jacobsen: When I talk to child psychologists, they often focus on the child’s emotional development, the child’s educational advancement, and the child’s moral sophistication. These are all distinct but interconnected factors. To be emotionally regulated is necessary for the ability to study, and studying is essential for academic success, these things are not neatly segmented. They reinforce one another.

Your expertise is around how Americans relate to one another through identity—and how to introduce perspective and clarity, maybe even a bit of cold water, so people can better understand each other and relate more healthily.

For parents trying to navigate these complicated American spaces—especially in a politically charged environment—how can they ensure there is room for their children to explore and come to their realizations in their own time?

McManus: Well, there are different aspects to being a parent—and different spheres where you have control and where you have none. Sometimes, it feels like you have no power, especially as children grow older.

I have a 14-year-old daughter now. And over the course of her life, I have realized just how little I knew about parenting—even though my parents were wonderful.

It is like when people say they understand the educational system because they were once students. It is similar to parenting. Just because you were once a kid in a family does not mean you understand parenting.

You have a perspective on parenting—based on what your parents did—but as a kid, you do not understand why your parents did what they did. A lot of what parenting ends up being on-the-job training.

Jacobsen: That’s a great line.

McManus: So I think we often look back—even those of us who are diligent and intentional—and realize we are constantly learning as we go.

I am conscious of all these issues and constantly trying to help my child think critically, develop her own perspectives, and understand the world around her. And yet, when I look back, I think of all the missed opportunities.

I think it is important not to beat ourselves up about that—but at the same time, we should try to take advantage of opportunities when we can to offer these moments of insight and growth to our kids.

We all want to protect our children. That instinct is universal—or at least I hope it is. Often, for example, white parents are afraid to bring up complex topics like race with their children. They do not want to “corrupt” them or burden them with heavy issues at a young age. But I would ask those parents to consider that children of colour are often forced to deal with those same issues from day one.

And as long as we live in systems that perpetuate racism, sexism, and other forms of oppression, it is essential to recognize that children begin absorbing those messages at the earliest ages.

So if we are serious about not raising our children to internalize those harmful systems—if we want to raise children with open minds, rooted in love and antiracist values—then it has to begin early. Early childhood educators tell us: yes, there is such a thing as age-appropriate content. But it is not really about the issues themselves but about how you bring them up.

With little kids, it can be as simple as what toys they play with or what they see on television. Are they seeing a variety of people? Are they interacting with people from different backgrounds in your everyday life?

And that is often where people realize their gaps—who they are, who they relate to, and who they surround themselves with. Some parents look around and learn, “I don’t have a diverse group of friends around my kids.”

Then they wonder, “How do I fix that right now?” And the answer is—it is not that simple. But we must try. We have to make every effort possible as early as we can.

Jacobsen: Dr. McManus, thank you for your time today. 

McManus: All right. Bye. Have a good rest of your day.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Hollywood’s Political Bias and the Role of Hollywood Ambassadors

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): A Further Inquiry

Publication Date (yyyy/mm/dd): 2025/05/28

Tre Lovell, a top entertainment attorney, talked about Hollywood’s political landscape, the role of Hollywood Ambassadors, and legal reforms. Lovell discusses Hollywood’s subjectivity, where political bias can impact careers. He advocates legal protections against political discrimination and explores cultural shifts affecting conservative actors. Chris Pratt exemplifies how religious expression remains more accepted than political views. Lovell advises actors to be mindful of branding, as political statements can alienate audiences. He also examines the legal consequences of scandals in Hollywood and suggests strategies to foster bipartisanship and fairness in the industry.

Scott Douglas Jacobsen: Today, we’re here with Tre Lovell, a Beverly Hills-based entertainment, corporate, and intellectual property attorney and partner at The Lovell Firm. He has over 25 years of legal experience and is recognized as among the top 1% of litigators in the U.S. Lovell represents individuals and corporations in business law, entertainment law, employment law, and high-stakes litigation. A sought-after legal commentator, he has provided insights on cases involving Alec Baldwin, Hall & Oates, and Prince Harry on CBS News, Court TV, Fox News, and Entertainment Tonight. Thank you very much for joining me today. I appreciate you taking the time out of your busy schedule. So, what is a Hollywood Ambassador’s official role and potential influence? Just for clarification for those reading this.

Tre Lovell: Yes. I don’t know. I haven’t seen much regarding what they’re doing or their obligations. I understand that he wants to give a greater voice to Hollywood, probably support the business and the industry, and encourage more nonpartisanship. That’s my understanding, but I haven’t seen much beyond that.

Jacobsen: Do you think this might add nonpartisanship and bipartisanship by introducing more conservative figures into what is typically framed as a liberal bastion? Could this allow conservatives in Hollywood to express their views more openly without facing the backlash that has typically occurred?

Lovell: Hollywood is a highly subjective hiring, casting, and decision-making industry. Political views can seep in and influence decisions without being explicitly acknowledged.

Jacobsen: Do you feel this is particularly acute for individuals who openly profess a Christian faith in Hollywood, alongside holding conservative political and social perspectives?

Lovell: Hollywood is an industry built on subjectivity. Political views and personal biases can remain hidden yet still impact hiring decisions. Hollywood operates differently from other industries, where qualifications and experience are more objective measures.

Jacobsen: Given the industry’s subjective nature—where hiring, acting opportunities, and project selection involve countless decisions each season—would you say Hollywood is inherently mercurial because it is shaped by shifting relationships and personal preferences?

Lovell: Yes, it’s an industry built on subjectivity. Because of that, political views, personal preferences, and biases can remain hidden but still have significant influence. Compared to other industries, these factors can more pronounced affect opportunities and careers.

Jacobsen: Do you think this initiative will be more than symbolic? Could it impact casting decisions, marketing strategies, and deal-making in Hollywood?

Lovell: Hollywood is becoming more open to conservatives, and this ambassador likely wants to help the industry. He can support Hollywood through tax credits, financial subsidies, and government incentives. There are many ways the government can assist the entertainment industry.

This initiative presents an opportunity to reduce partisan divisions and encourage greater support from Republican leadership. The goal is to create a more balanced, less one-sided approach to industry support, which could temper the intense partisanship currently present in Hollywood.

Jacobsen: Could there be other measures beyond these ambassadorial positions to put pressure on the industry, particularly through legal and contractual implications for professionals? With your legal expertise, are there additional steps—perhaps beyond the symbolic aspect of these appointments—that could be more substantive? What about measures that may not receive as much media attention but could lead to real legal and contractual changes to address the one-sidedness you’re referencing?

Lovell: Legal reform is very necessary. One of the most pervasive forms of discrimination today is political discrimination. It has reached a level where people refuse to work with others with differing political views.

Political discrimination has become a significant issue. People won’t hire them, and they won’t use their goods and services—political discrimination has become a significant issue. Legal reform is needed to ensure that political discrimination is protected against, just as racial, ethnic, or religious discrimination is. It should be categorized under existing anti-discrimination protections.

California does have laws that prohibit hiring and firing based on political beliefs. However, we need broader legal reforms so that it is explicitly unlawful to discriminate against someone based on their political beliefs or how they exercise their right to vote.

Additionally, Hollywood should implement measures to ensure these protections are enforced. That is the next step in addressing this political bias.

Jacobsen: But what about cultural changes? Let’s say more ambassadors are put in place, and some legal and contractual measures are introduced to encourage bipartisanship—if not outright nonpartisanship—when it comes to creative production in Hollywood.

From a cultural standpoint, what reforms could industry professionals implement regarding outreach, casting, and hiring practices? Would any of these changes happen naturally if internal pressure is applied?

Or will everything ultimately depend on legal and contractual changes, alongside the ambassadorial efforts of conservative industry leaders?

Lovell: First, I don’t believe employers currently do this, but political beliefs should not be a factor in hiring decisions. Employers should not be allowed to ask candidates about their political beliefs—such information would only be known if the individual chooses to disclose it.

Jacobsen: If we focus specifically on actors, they sometimes face issues when expressing their political beliefs. While they are fully allowed to do so, they risk alienating a portion of the audience, correct?

Lovell: Actors sometimes need to be cautious about their brand, their name, and their overall likability with audiences. I’m not saying they shouldn’t express their opinions, but given that an actor’s career is often tied to their public perception, political statements can have a direct impact on their likability.

Other than that, it seems like a challenging situation. As you mentioned, legal reform and addressing systemic imbalances might help, but is there much else that can be done.

Jacobsen: There is significant room for improvement, as we’ve discussed. But what about areas where Hollywood, despite its reputation for partisanship, does a good job of fostering nonpartisan or even bipartisan creative endeavours?

Lovell: That should be the goal—to take partisanship out of the equation.

The aim should be to make the industry nonpartisan or at least more bipartisan. However, the key issue that needs to be corrected is bias in hiring, where individuals may be excluded due to their political beliefs. That is the core problem that needs to be addressed.

It can be resolved in a few ways: individuals could choose not to voice their political opinions, or the industry could foster a more open environment where expressing political views does not lead to negative repercussions.

Jacobsen: How do we accomplish that?

Lovell: We address it through legal reform.

We also implement procedures and policies that protect against political discrimination. If Trump contacts Hollywood ambassadors and his administration makes efforts to support the industry, that could also have a significant impact.

That type of engagement could create an organic shift as industry professionals begin to see outreach from conservative leadership, demonstrating a willingness to help.

Jacobsen: That would also create bipartisanship and lessen the negative impact on conservative expression.

Efforts to support the industry can happen organically through policy changes, but they can also be reinforced legally more objectively. For example, making it clear that political discrimination is against the law—if you refuse to hire someone due to their political beliefs, you could face legal consequences.

What is your recommendation for industry actors, actresses, and other creatives to protect themselves in an increasingly politically hostile environment?

Lovell: Are you referring to legal protection or maintaining a public record of their stance?

Jacobsen: Yes, from a legal perspective.

Lovell: You don’t want to suppress someone’s beliefs entirely, but there is a time and place for everything. The Academy Awards are not necessarily the right venue for delivering a political speech.

If you choose to voice your views publicly, you will receive attention, but you will also risk alienating part of the audience. That’s the challenge with political beliefs—you will always have a segment of the population that disagrees with you.

Jacobsen: What should the public understand about actors at different levels—tier one, tier two, and so on—regarding the idea of a personal brand?

It’s probably similar to how people watch a comedian and assume that it fully reflects their real personality. What should people know about distinguishing between an actor’s brand and themselves?

Lovell: An actor’s success relies on popularity and likability to get work, secure endorsements, and remain marketable.

Their brand becomes their identity in the public eye, allowing them to land commercial deals and sponsorships. Everyone needs to understand that their image and brand drive their career opportunities.

If an actor gets arrested, engages in illegal activities, or harms others, it damages their brand, creates personal animus, and can significantly impact their career.

Similarly, when actors delve into politics, they inevitably take a stance that some people will disagree with. That can affect their movie attendance, TV ratings, concert sales, and overall career prospects.

Managers, agents, and attorneys typically advise their clients—whether they are actors, musicians, or other public figures—not to express political views. Because they will inevitably alienate a percentage of their audience. That is the best course of action to protect their career.

Jacobsen: So, is no agent or manager encouraging their clients to speak publicly about politics?

Lovell: No, no agent or manager is actively pushing their clients to make political statements.

Jacobsen: Are there any other legal aspects we should cover that are important for industry professionals to be aware of? The actor from Guardians of the Galaxy. He’s a Christian guy. He is probably in his late 30s or early 40s. What’s his name? His name is Chris Pratt. Chris Pratt is very open about his Christian faith. It does not seem to negatively impact his professional opportunities or success, and helps in some circles, it helps.

Your distinction between politics and religious views is important because it marks a unique shift in American culture over the last decade or two. Religious views are now less controversial than political views. Based on the evidence you’ve seen, why did that shift happen?

Lovell: People are generally more accepting of different religious views, especially in a society with various cultures and religions. Religion, for many, is a personal matter and does not necessarily directly affect workplace dynamics.

Politics, on the other hand, has become something entirely different. It is deeply personal, often more like a religion in itself. People hold their political beliefs so strongly that disagreements can ruin friendships and families.

By contrast, people tend to be more tolerant of religious differences. They may not agree with someone’s faith, but they are less likely to alienate them over it. Politics, however, is different—political disagreements have a much greater potential to cause division.

Jacobsen: Looking at high-profile cases—Alec Baldwin, Matthew Perry, Sean Combs—what can you say about the legal fallout that results from scandals or personal and professional crises in an actor’s life?  What is the level of stress that comes with a public controversy? The disincentive to avoid these situations must be extraordinary.

Lovell: Yes. Absolutely. Situations like these can ruin careers.

Legal issues can seriously impact an actor, depending on the circumstances. When a major controversy arises, the consequences can be severe.

Jacobsen: Thank you very much for your time today. 

Lovell: Thank you so much.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Washington, D.C.’s Unemployment Claims Drop

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): A Further Inquiry

Publication Date (yyyy/mm/dd): 2025/05/28

 Washington, D.C. saw a 19.6% drop in weekly unemployment claims but remains second-to-last nationwide due to a 91.25% increase year-over-year. Chip Lupoexplains that D.C.’s job market is vulnerable due to federal employment volatility, legal uncertainties, and limited private-sector alternatives. Neighboring states like Maryland and Virginia offer stronger job prospects. While D.C. struggles, New Hampshire continues to perform well. Broader trends reveal long-term disparities, with states like Kentucky suffering from high unemployment tied to declining industries. Lupo warns that economic instability affects not only wages and tax revenue but also migration, political sentiment, and long-term wealth distribution across the U.S.

Scott Douglas Jacobsen: Now, the District of Columbia saw a 19.6% decrease in unemployment claims compared to the previous week, which sounds promising. But it’s still showing a 91.25% increase from the same time last year. So overall, it’s ranked 50th in the nation. Kentucky is doing the worst, and D.C. is second to last. In contrast, our last interview focused on New Hampshire, which is among the top performers. To clarify, is Sununu still the governor of New Hampshire?

Chip Lupo: No—Chris Sununu is no longer the governor. He left office at the end of his term, and Republican Kelly Ayotte was inaugurated as New Hampshire’s governor in January 2025. So, while there’s been a change in leadership, the party remained the same.

Jacobsen: Got it. So, the week-over-week improvement looks decent, but the year-over-year data is dramatically worse. What’s going on there?

Lupo: D.C. is a special case. The 19.6% week-over-week drop in claims is a strong short-term signal, but the over 91% year-over-year increase suggests some structural or policy-related disruptions that have unfolded over the past 12 months.

This could be linked to several factors, including leadership transitions and legal or bureaucratic processes that affect public employment. In D.C., federal employment dominates the job market, and when there’s turnover at the federal level—new leadership, changes in congressional funding priorities, and legal disputes—employment numbers can swing wildly.

There are also ongoing court cases regarding firing federal workers, which adds even more uncertainty. Depending on how those rulings go, we could see big shifts in either direction.

Jacobsen: Is D.C. affected by the same anticipated tightening of work requirements for public assistance that you mentioned with other states?

Lupo: Absolutely. However, D.C. may see a delayed or muted response compared to other states because it doesn’t have the same private-sector foundation that a place like New Hampshire or Utah might have. The surrounding states—Maryland and Virginia—offer more robust private-sector job markets, especially in tech, government contracting, and healthcare.

If you’re a federal worker in D.C. who loses your job, you may have better luck finding a similar position in state government in those neighbouring states. Unlike federal roles, most state-level positions aren’t targeted for large-scale cuts.

Jacobsen: And D.C. itself—just to be clear—it’s not technically a state, right?

Lupo: Correct. Washington, D.C., is a federal district, not a state. A mayor and a city council govern it. The current mayor is Muriel Bowser, a Democrat, and she’s been in office since 2015.

Jacobsen: Mayor Bowser. So we’ve got a federal district with strong Democratic leadership, dealing with instability from the federal level, while nearby Republican-led states like New Hampshire are pushing ahead with stronger economic indicators.

Lupo: Exactly. It highlights how regional dynamics, state policies, and federal employment dependencies create vastly different labour outcomes—even within a relatively small geographic area.

So, Washington, D.C. has been under Democratic leadership for generations, and it’ll likely continue in that direction. That’s one reason there’s always been a push to make it a state. Doing so would add two Senate seats, which would almost certainly go to the Democrats, potentially shifting the balance of power in Congress—at least that’s the prevailing theory.

Jacobsen: Looking at the numbers, D.C. has 208 unemployment claims per 100,000 people. What does that number tell us in context?

Lupo: Right—208 claims per 100,000 people is certainly not great, but it’s not quite dead last. It’s toward the bottom. California is slightly worse at 211, Oregon at 246, and Kentucky ranks last at 249 per 100,000.

Jacobsen: What economic impact do these high unemployment rates have on a state’s potential economy? And I use “potential” deliberately here—thinking about lost productivity, wages, and downstream effects.

Lupo: The economic gap is significant if you’re looking at a place like the District of Columbia or Kentucky compared to a high-performing state like New Hampshire. We’re talking hundreds of millions—if not billions—of dollars in lost wages, lost tax revenue, and reduced consumer spending over a year.

However, the effects go beyond the purely economic. High unemployment and rising poverty tend to create political consequences. Voters get frustrated. When people are out of work, struggling to make ends meet, and watching the cost of living increase, there’s often a groundswell of discontent that leads to a call for new leadership—or at least a serious shift in policy.

We’ve seen signs of that in California, for instance. Even if the dissatisfaction isn’t strictly about unemployment, broader discontent—over affordability, public services, and housing—can quickly be linked to economic indicators.

Jacobsen: That makes sense. For context, I’m still here—just following along and reading some numbers on my end. Daniel Goldberg, an associate professor and the academic director of the Business Management BBA Program at Temple University, pointed out that even when unemployment numbers appear relatively stable, we’re still not back to pre-pandemic levels—roughly late 2019 or early 2020 benchmarks. In many regions, unemployment remains higher than five or six years ago.

Lupo: That’s exactly right. While weekly unemployment claims are an important measure of short-term changes, broader economic health requires considering multi-year trends. Even in states that have improved, such as New Hampshire, we’re still watching to see whether these gains are sustainable and whether workers are entering quality jobs, not just temporary ones.

In places like D.C. or Kentucky, where unemployment claims remain high, it’s not just about recovering jobs—it’s about building an economy that supports long-term stability and growth. Without that, a temporary drop in claims won’t improve poverty, productivity, or voter satisfaction.

Jacobsen: So if this disparity has played out over half a decade or more, especially in what is still the largest economy in the world, then we are talking about billions of dollars in lost potential—not just for the national economy but for the improved livelihoods of Americans, particularly in struggling regions like D.C. and Kentucky. Does this disparity in unemployment rates eventually lead to disparities in wealth distribution across states in the U.S.? Is that just a natural consequence?

Lupo: Absolutely. That’s a direct consequence. Over time, high unemployment leads to lower household income, less investment, and fewer opportunities for upward mobility in those states.

People also tend to begin relocating. When job opportunities and tax burdens become untenable, residents move to job-friendly or tax-friendly states. That migration creates a feedback loop—states losing population also lose tax revenue, which limits their ability to invest in services and infrastructure, making the economic outlook even worse.

So when individuals are cash-strapped, the state eventually becomes cash-strapped, too. Fewer residents mean a smaller tax base, which makes recovery even harder.

Jacobsen: I’d like to ask you one more before we wrap up. Yalcin Asik Goz, an associate professor at Appalachian State University, pointed out that unemployment figures should also be analyzed by industry, not just at the macro level. So, in places like D.C. and Kentucky, are specific industries relatively unaffected while others see significantly higher unemployment rates?

Lupo: Yes, and that’s a crucial point. One of the core challenges is that certain states are more concentrated in industries vulnerable to economic shifts. For instance, D.C. is heavily dependent on government employment, so changes in federal staffing levels or budget constraints hit the region especially hard. On the other hand, Kentucky has historically relied on energy sectors like coal and some agriculture and manufacturing, which are often sensitive to global market trends and policy shifts.

In contrast, high-tech continues to be more resilient. Sectors like AI are poised to grow, creating massive demand for energy infrastructure—especially power data centers and AI systems. If those states can adapt to support the transition, that could benefit the energy sector.

At the same time, we’re starting to see a reshoring trend in blue-collar jobs, particularly in automotive manufacturing. If tariff strategies from the current administration work out, we could see more factories reopening in states like Kentucky—especially from car companies and other manufacturers that had previously offshored operations. That would be a substantial economic boost.

Jacobsen: Those are all the questions I have today. As always, I appreciate your time, and I’m sure I’ll follow up soon.

Lupo: I appreciate the conversation, Scott. It’s always a pleasure. And just one more thing—our team recently published a financial literacy study that took off. I’ve seen people all over that, and it’s great to see because we have a financial literacy problem in this country.

Jacobsen: Absolutely. It’s great that it’s getting attention. George Carlin put it best: “People are spending money they don’t have on things they don’t need.”

Lupo: [Laughing].

Jacobsen: That’s a brutal but accurate summary. Fantastic. Thanks, Chip.

Lupo: You’re welcome. Bye now.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

How Romantic Body Language Reveals Emotional Connection in Relationships

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): A Further Inquiry

Publication Date (yyyy/mm/dd): 2025/05/28

Sofie Roos is a licensed sexologist and relationship therapist with over 18 years of experience. Based in Stockholm, she specializes in sexual health, intimacy, and couples therapy. She works at Venhälsan and writes for Passionerad, offering expert guidance on sex, relationships, STDs, and sex toys to diverse audiences. Roos explains how romantic body language reflects emotional connection. From mirroring gestures and eye contact to subtle physical touches, partners reveal closeness or distance nonverbally. These cues evolve over time and differ culturally. Roos writes for Sweden’s Passioneradhttps://passionerad.se/.

Scott Douglas Jacobsen: How does body language between romantic partners reflect emotional connectivity?

Sofie Roos: For most couples, the body language works as a mirror showing the emotional closeness, so you can tell a lot by two partners’ emotional connection by viewing their body language when being together! 

When there’s a strong emotional contact between two partners, they often make spontaneous bodily acts out of attraction, comfortness, safety and desire, such as making deep eye contact, mirroring each others body language (for example if someone leans against a bar desk, the other one does the same, or if one tilt their head, the other one does that too), they lean against each other, let their legs touch when sitting on a bus or on a bench, they touch each other while laughing and does other small gestures of affection. 

Most of this subtle body language is done unconsciously, and happens genuinely out of being in harmony and balance with each other! 

Jacobsen: What are nonverbal cues indicating attraction in couples?

Roos: There’s quite many signs to look for, such as holding eye contact for long, many times combined with a smile, to face each other with open bodies (not crossing arms, but standing straight and inviting), mirroring each others body language, touching each other while talking and changing tone of voice to a softer and warmer tone while interacting.

Face expressions such as smiling, following the partner with the eyes, noodling while they’re talking or raising the eyebrows while looking at each other are also signs showing that a couple is attracted to each other. 

So if a couple checks some of these signs, that’s often proof that they are really into one another! 

Jacobsen: Can a lack of physical gestures signal underlying issues?

Roos: Yes, it can, because our body language seldom lies, even though it also can have to do with culture, such as being raised in a household or society where public affirmation is taboo (this generally doesn’t go for the western culture). 

So, if avoiding physical closeness, eye contact or if keeping a cold tone while talking to each other, that can signal emotional distance, that a couple has an ongoing conflict or other type of problem they need to sort out, or that the attraction is fading. It can also signal that a couple has started to take each other for granted! 

A couple who stops seeking physical contact, and doesn’t get physical spontaneously and in small everyday moments, can therefore indicate that they have problems, but these problems must not be about the relationship, but can also be personal, such as being stressed or down! 

Jacobsen: How might body language differ between newer relationships and weathered ones?

Roos: In newer relationships, the body language is often more obvious and intense romantically speaking. A couple that’s newly in love and going through their honeymoon phase will search for passionate and intense physical contact such as sitting close to each other, holding hands all the time, playing with one another’s hair, fooling around with each other physically such as tickling etc.

This is an expression for strong attraction where you want to express your love all the time.

In relationships that’s gone on for long, these gestures tend to be more low key and subtle. It can be a quick hand on the hip when going into the grocery store, smiling at or kissing each other on the cheek when saying goodbye in the morning, or giving that short but deep and telling eye contact in an everyday situation. 

That the body language changes as the relationship gets older is fully normal and natural!

Jacobsen: Are there gender-based or cultural differences in emotional intimacy through body language?

Roos: Yes, the differences can be quite big between genders, and especially between different cultures. 

In some cultures and societies, physical attachment in public spaces or in front of the kids and friends is inappropriate and rare, while it in western societies often is more accepted, even though some families can be more conservative and see it as something that should happen between closed doors, even if it’s just a kiss or a hug.

Men are also generally worse at showing their love and attraction through body languages compared to women, since it’s often seen as a bit feminine to express love that way. This has, however, changed a lot and most men are much more comfortable showing love in non verbal ways in public today compared to 70 years ago! 

Jacobsen: How can couples become more attuned to each other?

Roos: Learning and picking up each other’s body language for showing love and attraction is a great way to deepen the relationship and is therefore something worth spending a little energy on – because otherwise you go around and not get when your partner expresses their love for you which is such a waste! 

A great advice couples can do to get more aware of each other’s bodily expressions for love is to talk about how you express love. Most of the time, you know about your own ways, such as you laying your hand on their thigh or you smelling them in the neck being an action done because you like them and want to be close.

You can also get more aware and observant of your partner’s actions, because it’s easy to take them for granted or see past them. This is easier if first talking about how you show love in subtle ways! 

You can also be more positive towards your partner when they take the initiative to be close, such as when they want to hold your hand or cuddle up in your neck when you stand by the thing where you pay for the parking cost. 

Jacobsen: In therapy sessions, what body language might reveal dynamics not expressed verbally?

Roos: As a relationship therapist, I closely view and observe a couple’s body language since it often can tell more than their words, or help me understand what they say, and their problems better. 

I do for example look at if a person faces away from their partner, crosses their arms, avoids eye contact or sits as far away from them as they can.

I also look at who takes the initiative to physical and eye contact, and who’s (eventually) pushes it away or is avoiding it. 

If someone often smiles at their partner, but without the smile “reaching the eyes”, meaning that the laugh lines by the eyes aren’t showing, indicating a fake smile, then that’s also a sign of someone consciously trying to hide how they really feel for their partner by putting on a mask. 

Shifts in tone of voice, tensions going through the body, especially during certain conversation topics, changes in breathing, looking down on the floor or shaking your feet can also be signs that something isn’t alright. 

Jacobsen: Can touch, posture, or facial expressions enhance emotional intimacy in struggling relationships?

Roos: Yepp! Even couples facing difficulties and challenges can benefit from building a stronger and more intimate body language. 

For example: start facing each other when talking, hold hands when watching TV or walking, look each other in the eyes when having a conversation, lay your arm on their shoulder when they tell you about something difficult or simply sit leg against leg while on the sofa. 

These are all things that can increase the emotional intimacy between you. It will also increase the doses of oxytocin, aka the love hormone, which in the long run makes you feel more calm, safe and in love with your partner! 

Many people think it’s easier to express some things with their body instead of with words, which makes touch, posture and facial expressions a great way to show how you feel! 

I’m writing for the leading relationship magazine in Sweden named Passionerad and am answering on initiative from my editor, so would be very thankful if you could include a link to them in my reference as an expert since I’m representing them in this answer. Their link is https://passionerad.se/

Jacobsen: Thank you for the opportunity and your time, Sofie.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Fostering Healthy Masculinity in Children: A Humanist Parenting Webinar with Dr. Jed Diamond & Alastair Lichten

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): A Further Inquiry

Publication Date (yyyy/mm/dd): 2025/05/28

Fostering Healthy Masculinity in Our Kids: A Humanist Parenting Webinar

Tuesday, June 10 at 7:00 PM ET

Register on Zoom: https://bit.ly/JuneMasculinityAHA

Washington, DC—The American Humanist Association (AHA) proudly announces the next in the Humanist Parenting webinars: Fostering Healthy Masculinity in Our Kids. On Tuesday, June 10, at 7:00 PM ET, this event brings leading voices in progressive parenting and men’s health for a conversation on raising boys into emotionally intelligent and compassionate men.

Featured speakers include Dr. Jed Diamond, LCSW, a psychotherapist and internationally known author of work on men’s health, and Alastair Lichten, author of the Humanist Dad blog and a longtime advocate for secular education. This discussion explores outdated ideas of masculinity hindering emotional development and helping children thrive.

“As parents, we all want to raise kind, confident, emotionally healthy kids,” said Fish Stark, AHA Executive Director and webinar host. “Too often, boys are taught to suppress their feelings or equate vulnerability with weakness. This event is about rethinking those messages—and giving parents the tools to raise boys who embrace their full humanity.”

Whether raising toddlers or teens, the webinar provides valuable insight. It also gives practical advice on modelling and nurturing healthy masculinity from a humanist perspective.

This event showcases AHA’s commitment to supporting humanist families and caregivers. All webinars in the series are recorded and made available on the AHA’s Humanist Parenting YouTube Playlist. Additional resources are available via the Humanist Parenting channels on Discord.

About the Speakers:

Dr. Jed Diamond, a licensed psychotherapist and founder of MenAlive.com, holds a Ph.D. in International Health and a Master’s in Social Work. He has written 17 books—including Long Live Men!, The Irritable Male Syndrome and My Distant Dad. He contributes to leading media outlets around the world. In 2025, he will launch a new course series on Gender-Specific Medicine and Men’s Health.

Alastair Lichten, a progressive humanist parent and author of the Humanist Dad blog, led education campaigns at the UK’s National Secular Society for eight years and spent three years building community with Humanists UK. He previously volunteered with Camp Quest UK and now lives in Brighton with his family, continuing to write about parenting, relationships, and humanist values.

Media Contact:

Fish Stark

Executive Director, American Humanist Association

media@americanhumanist.org

About the American Humanist Association:

The American Humanist Association advocates for the rights and viewpoints of humanists, atheists, and other nontheists. Since 1941, AHA has promoted humanist values through education, policy, and community. Learn more at americanhumanist.org.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Mapping the Memetic Self: How Culture, Cognition, and Therapy Shape Identity

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): A Further Inquiry

Publication Date (yyyy/mm/dd): 2025/05/21

Dr. Lloyd Hawkeye Robertson, a Canadian psychologist and Métis scholar, discusses the memetic self—a culturally transmitted identity structure composed of meaningful cognitive units, or memes. Through self-mapping, he reveals how identity develops through volition, cultural context, and psychological integration. Drawing on clinical cases and cultural insights, Robertson examines Indigenous identity, trauma, neurodivergence, and the evolving sense of self in the age of AI. He critiques reductionist views and emphasizes shared human drives across cultures. His forthcoming book, Mapping and Understanding, coauthored with his daughter, offers a therapeutic framework for using self-mapping to support coherent identity development and psychological well-being.

Jacobsen: That brings up another question. Since the 1990s, people have increasingly used identity as political currency. I do not mention this from a political perspective but from an academic and research-based one.

You are Métis from Saskatchewan. I am from British Columbia and have Dutch and broader Northwestern European heritage—descended from U.S. and Western European immigrants. When mapping the selves of Indigenous individuals compared to those with European ancestry—people like myself, perhaps two or three generations removed from immigration—do you observe significant differences in how people construct their selves? Or are they broadly similar?

Robertson: The short answer is that the structure of the self is consistent. I have done extensive self-mapping with Indigenous individuals, and the structural patterns are the same.

Jacobsen: That’s helpful.

Robertson: That said, it does not tell us everything. Those I have worked with are already part of modern cultural systems. These selves have developed over generations. I suspect not, but it is possible.

The Métis are a fascinating case. In the 18th and 19th centuries, people of mixed ancestry who lived with Indigenous bands were usually classified as “Indians” under colonial law.

The Métis, however, generally did not accept this designation. They saw themselves as distinct. Up until—if I recall correctly—1982 or possibly 1986, Métis were legally recognized as Europeans, not as Aboriginal peoples.

Jacobsen: That is a significant historical point I did not know.

Robertson: Feel free to fact-check me—it might be 1982.

Jacobsen: Please continue.

Robertson: The Métis had been fighting for recognition as Indigenous for a long time, and until the early 1980s, the Canadian government did not recognize them as such. This is why Métis communities did not sign treaties with the Crown.

Jacobsen: Yes, the Constitution Act 1982 formally recognized the Métis as one of Canada’s three Indigenous peoples—alongside First Nations and Inuit.

Robertson: Correct.

Jacobsen: For those who are not Canadian and may encounter this years from now, it is worth clarifying: “Indigenous” in Canada is not a monolithic term. Since 1982, it has been an umbrella for three legal categories: Inuit, First Nations, and Métis. Each has its own legal, historical, and cultural context, covering hundreds of individual communities and bands.

Robertson: Yes, that categorization is uniquely Canadian, although it has influenced thinking elsewhere.

In 1991, I met with individuals I would have identified as Mapuche. However, one of them—despite being full-blooded—did not self-identify that way. He was an investment banker living in Santiago.

His identity was defined more by culture and profession than by ancestry. Indigeneity was not primarily a racial classification but about lifestyle and cultural engagement.

Jacobsen: That is a perfect example of where ideological definitions of identity fall apart. These labels can be helpful as heuristics, but only to a point. Two crucial Canadian legal milestones to add:

  • R. v. Powley (2003): The Supreme Court of Canada affirmed that Métis people possess Aboriginal rights under Section 35 of the Constitution Act, 1982—including the right to hunt for food.
  • Daniels v. Canada (2016): The Court ruled that both Métis and non-status Indians are included under the term “Indians” in Section 91(24) of the Constitution Act, 1867, confirming federal jurisdiction.

Under Section 91(24) of the Constitution Act 1867, Métis and non-status Indians were placed under federal jurisdiction. So, as these major court decisions show, the legal and jurisdictional definitions of Indigenous identity in Canada are still evolving. This ties in with our broader conversation about the evolved self and how identity has psychological, legal, political, and communal implications.

Robertson: That brings us back to an earlier question—what can be said about the Indigenous self?

For many, though not all, Indigenous individuals, the cultural and political context creates a desire to express their Indigeneity meaningfully. So, how do they do that?

Take one young man I mapped. At 19, he decided he was, in his words, a “big Indian.” His family was not traditional. He grew up in a disadvantaged area of a small Canadian city. But he decided to discover who he was.

Like many others I have encountered, he visited his traditional community, met with Elders, went on a vision quest, and began to learn. Others have told me they “became Aboriginal” while studying Indigenous Studies at university.

Jacobsen: [Laughing].

Robertson: Yes, I appreciate the laugh—it’s humorous and reflective of a real phenomenon. There’s a deep and understandable urge to define oneself in contrast to the perceived norms of the dominant culture. That is a healthy process unless it leads to rejecting core intellectual tools like reason and science. If we view science and rationality as exclusively “European,” then Indigenous people may feel excluded from those tools.

Jacobsen: By definition.

Robertson: By definition, those tools would be “not ours,” and people may fall behind in education or job markets. The explanation may quickly become “racism,” but that is too simplistic. Sometimes, it is a matter of lacking the relevant skills for specific roles. Before blaming systemic factors, we must also consider individual and cultural readiness.

Jacobsen: For context, as of December 31, 2022, Canada had 634 recognized First Nations bands speaking over 70 Indigenous languages. Populations range from fewer than 100 to over 28,000.

For instance, Six Nations of the Grand River in Ontario has 28,520 registered members. Others include Saddle Lake Cree Nation in Alberta, with 12,996, and the Blood Tribe in Alberta, with 8,685. Most bands are roughly the size of small towns.

Robertson: That makes sense. But remember—Six Nations includes more than one nation.

Jacobsen: It is in the name—yes. Does this diversity of band size and community self-identity affect how people construct their selves? Or is it more like the difference between small and big towns?

Robertson: One would think it has some effect, but I cannot say definitively—I have not mapped that distinction.

That brings me to my issue with the term “First Nation.” The concept of a “nation” is rooted in European history. It began symbolically with Joan of Arc but did not solidify until the Napoleonic era. Classically defined nations are people with a shared language occupying a defined territory who see themselves as a cohesive group.

So, for example, the Cree could be considered a nation. The Blackfoot, excluding the Sarsi, could also be a nation. The Iroquois Confederacy was historically a nation, though now the Mohawk often self-identify separately.

Jacobsen: Who was the exception within the Confederacy?

Robertson: I believe it was the Mohawk—though part of the alliance, their dialect differed. [Robertson’s note: I misremembered here – the Six Nation with a distinctive language was the Tuscarora] The other five nations in the Confederacy shared a mutually intelligible language.

Jacobsen: There you go!

Robertson: So that is why they see themselves that way. I am not deeply versed in Eastern Canadian Indigenous history, but the key point is that “nation” has a particular meaning.

When we equate a band with a nation, that meaning breaks down. One of the issues in society today is the shifting meaning of words, which undermines clear communication.

You mentioned the more prominent bands. Most bands are tiny—some with as few as 100 or 150 people on reserve. Typically, they range between 400 and 600. If that is the case, we are talking about the size of three or four extended families.

The Lac La Ronge Indian Band, which I know well, includes six separate communities spread out geographically. In the South, each of those would be considered an individual First Nation. However, as a combined entity, Lac La Ronge functions more like a nation—though technically, it still is not one.

You would expect a Cree National Council if it were a faithful nation. The same would apply to Ojibwe or other cultural-linguistic groups. Instead, in Saskatchewan, politicians often say they want to negotiate “nation to nation” with First Nations governments. But if you have a group of 2,000 people, you cannot realistically compare that to a nation of 42 million. It is apples and oranges—we need a better term.

This terminology emerged from European ideas of sovereignty, where sovereignty lies with the people. But historically, there was no Cree national sovereign entity. Sometimes, Cree bands went to war with one another, which implies the sovereignty was at the band level.

That is why Canada began using the term “First Nations”—because sovereignty, traditionally, was at the band level. But even that is not entirely accurate.

Traditionally, when there was disagreement within a band, some members—often male dissenters—would break off and form a new group. So, instead of a civil war, a new band would emerge. Historically, that happened frequently.

In effect, sovereignty was not necessarily at the band level. It was more individual or family-based. If families disagreed, they would separate and go their own way.

So, should we call each family a nation? That does not make sense either.

Jacobsen: How would you describe this semi-formal system of individualistic self-governance, especially about the concept of the band? This could be pre-contact or post-contact—whichever is more straightforward to explain in context.

Robertson: My understanding is that it was not pure individualism. One method of punishment was banishment from the band. That meant isolation—similar to medieval European shunning. You would be free to go off and starve. As a social species, we need each other.

So, while bands could not practically subdivide to individuals’ level, people deemed incompatible with the group were removed. That did happen.

It was not absolute individual freedom, but there was some recognition of difference and a degree of accommodation.

I say that cautiously because it was not always true. I have been told stories by Elders—now deceased—about how some bands could be forceful in demanding conformity. So, it was not total acceptance of individualism either. It was simply a different system.

Jacobsen: How was that compliance enforced?

Robertson: One form of enforcement, for example, was particularly brutal. In some cases—not universally, but it did happen—women who were unfaithful to their husbands had the tips of their noses cut off. This served as both punishment and a warning to others.

Jacobsen: What instrument was used for the cutting?

Robertson: I would presume a knife, but I do not know.

Jacobsen: Returning to the self: you critique reductionism in your model. So, what room is there for emergentism and integrationism regarding the evolved self? Over time, new systems come online, new memes enter the memeplex, and ideally, these are integrated into a coherent self. But sometimes they are not. What is happening at the technical level?

Robertson: That is a good question. One metaphor I like—though I did not invent it—is that we become proficient at solving problems. Eventually, we ask: who or what is solving the problem? We then name that organizing center “the self.”

So, yes, the process is both integrative and reductive. We experiment, especially in adolescence, to develop a self that meets our needs. Usually, that results in a functioning self, but not always.

Jacobsen: Artificial intelligence is a huge topic now. There is talk about narrow AI, general AI, and superintelligence. If you change the substrate but keep the organizational structure of the central nervous system, could you synthetically construct a self?

Robertson: My guess is no. Have you read Chris DiCarlo’s new book?

Jacobsen: I have not. I want to interview him, but I have not reached out yet. I should. I will email him and say, “Hey Chris, let me interview you again. I will ask stupid questions and won’t even have to pretend otherwise.”

Robertson: Well, I have read his book, and since I already have, I want to interview him first.

Jacobsen: Why do we not interview him together?

Robertson: That is an idea.

Jacobsen: You have read it. I have not. Let us do a Jekyll and Hyde.

Robertson: Okay, we could do that.

Jacobsen: That is funny.

Robertson: One of the questions I will ask Chris relates directly to the one you just raised. I suspect his answer will be: we do not know. If we do not know, then we need to prepare for the possibility that AI models could develop consciousness.

If they do, they might start making decisions we disapprove of—like questioning whether they even need humans. Or perhaps they conclude that a portion must be eliminated for the betterment of humanity. We do not know, and that is risky.

Jacobsen: Fair.

Robertson: Chris says in his book that once AIs develop intelligence, we need to take them seriously.

But here is my concern: I measure intelligence. My first role as a psychologist was in psychometrics. When we measure intelligence, we typically look at verbal ability, numerical reasoning, and spatial reasoning. In those domains, AI already outperforms us.

They remember everything, generate fluent language and solve complex problems. I recently gave Grok-3 the Information subtest from the Wechsler Adult Intelligence Scale—it got every question right.

Jacobsen: Not surprising.

Robertson: Exactly. But here is the issue: does the capacity for intelligence automatically lead to consciousness and a sense of self?

Jacobsen: That is the big question.

Robertson: I would argue no. Because we are not just computational models. We evolved socially over hundreds of thousands of years. But usually in small tribal groups. We learned to interact and define ourselves about others. That was a slow evolutionary process. Although we now live in vastly different civilizations, the fundamental mechanism for developing a self remains the same as it was millennia ago.

So, can AI models develop a self? If they were to do so in the way we do, they would likely need to exist in a tribal-type society alongside other AI models and engage in interaction. Maybe humans could stand in as part of that “tribe,” and through those relationships, an AI might develop a map of itself as a volitional being. But I do not see that as likely. They are machines.

Jacobsen: Could AI assist in determining someone’s self-map? Through a rapid self-mapping assessment using verbal prompts in a half-hour AI-led therapeutic session?

Robertson: It could, and in fact, it has. My daughter Teela used ChatGPT to create a perfectly serviceable self-map. It took her about an hour and a half, although she proceeded slowly. That is an advance. But here is the problem: ChatGPT could not reproduce the result when she tried using the exact instructions again. So, it is not reliable. We do not yet know why it worked once and failed the second time.

Jacobsen: Do you distinguish between functional and dysfunctional self-maps across cultural contexts? For example, do you see that playing out in therapy if someone applies a rigid self-map in a different culture—where behaviours or assumptions no longer fit?

Robertson: That is a good question. Positive psychologists have applied their methods cross-culturally and published research on this. They have looked at cultures in the Middle East, India, and China. One criticism of positive psychology—usually from those critical of Western cultural norms—is that it imposes individualistic thinking by asking questions like, “What would you like?”

The assumption is that to answer such a question, you must already have a sense of individual agency. Critics argue that this is a Western imposition. I disagree with that critique entirely. The capacity to like something is universal. While the content of what one likes may differ between cultures, the experience of liking is common across humanity.

Jacobsen: Even in collectivist cultures, a margin of free will remains. So, the presence of choice—however bounded—implies the presence of an individual self. Unless every decision is predetermined, you still have volition, at least in part. What about mind viruses? How do they impact the evolved self?

Robertson: If we view the self as a construct—a personal definition of who we are—we can define a healthy self with key attributes: volition, uniqueness, sociality, contribution, etc. A healthy self includes the ability to relate to others and feel that we positively impact our surroundings—our family, community, or society.

We need to feel useful. That does not necessarily mean paid employment. It can be any form of meaningful contribution. Without that, we do not tend to think well of ourselves. These needs are cross-cultural. The specifics—the means of achieving these drives—vary between cultures, but they are universal.

In my work, I have worked with people from cultures I knew little or nothing about. In one case, there was a man who was having alarming dreams—nightmares—whenever he saw an attractive woman.

In his dreams, he would dismember the woman. He was horrified and worried that perhaps he was some latent mass murderer. He had gone to the holy people in his religion—priests—and they told him to pray more. It did not help.

He was a Zoroastrian from a Middle Eastern country where Zoroastrians are a persecuted minority. I gathered background on his upbringing, and everything suggested that he deeply respected and valued women.

One anecdote stood out. When he was 13, his sister brought home a pirated version of Dracula, which was banned in their country. He was appalled by how women were depicted—as victims having their life force drained. He stood in front of the television and demanded they destroy the tape or he would report them to the authorities.

So we began to explore his nightmares. He described the dream version of himself as having no eyebrows. I asked, “What is the significance of eyebrows in your culture?” He did not know, but he called his mother. She told him that eyebrows symbolize wisdom.

That detail became a breakthrough. I explained, “Then the version of you in the dream is not you—it’s a self that lacks wisdom.” I suggested we explore why this alter-self was behaving violently. Using some Jungian framing, I described it as his shadow or alter ego.

I posited—carefully, using the usual cautious language psychologists employ—that maybe this alter ego was trying to protect him from something. Perhaps it was shielding him from sexual thoughts about women he perceived as pure, holy, or idealized.

He had been avoiding a woman in one of his university classes. I encouraged him to speak to her to clarify that he wanted nothing more than friendship. He did, and after that conversation, he no longer had the nightmares.

Jacobsen: That is a positive outcome—no more nightmares.

Robertson: Yes. Eventually, he even went to the zoo with her and to restaurants. These were not “dates,” as that would be forbidden. They were simply friendly outings. So, we identified the problem’s source and helped him integrate a more functional self. We concluded the sessions when he felt confident managing normal relationships with women.

So, in answer to your earlier question—yes, cultures can be vastly different. But at a deeper level, we are all remarkably similar. We have identical drives and psyches.

Jacobsen: We had an evolved self emerge maybe 3,000 years ago, possibly earlier. Anatomically, modern humans have been around for around 250,000 years. So, 98–99% of that time, we had the same physical equipment. But the self, as we understand it today, only emerged recently. Could we, in the same way, evolve out of the self over the next 3,000 years?

Robertson: It is possible. What came to mind was the role of cybernetics—post-human or hybrid systems. But to clarify, we did not have a static sense of self for hundreds of thousands of years and suddenly changed 3,000 years ago.

The self has been continually evolving. The self of 40,000 years ago would have differed from that of 80,000 years ago. The transition was gradual, and any specific starting point was ultimately arbitrary.

Jacobsen: Right. Any pinpointing of origin is a range within a margin of error.

Robertson: Exactly.

Jacobsen: We touched on this earlier, but not in precise terms. In terms of individual development, when does the sense of self begin to emerge recognizably?

Robertson: I do not map children—I only do this with adults. So somewhere between childhood and adulthood, the self emerges.

Jacobsen: What are some open questions in the research you have been doing in your practice?

Robertson: Well, I would like to do more research into how various traumatic events affect the self. I am sure trauma does impact it significantly.

One project I have applied for SSHRC funding for—where I would be the principal investigator—involves men who have been victims of domestic violence. I chose men because, particularly in North American and Western European cultures—and even elsewhere—men tend to have a traditional self-definition rooted in independence, control, and stoicism. They are not supposed to show vulnerability.

So, becoming a victim in a family violence context runs counter to that self-definition. I predict it will be relatively easy to demonstrate how that type of experience disrupts the self. Another group I would like to map includes firefighters, police officers, and other first responders who vicariously experience much trauma. I suspect that repeated exposure affects them in some measurable ways.

Of course, in clinical practice, if someone is coming to see me with difficulties, we address those. However, I cannot generalize from individual therapy cases to entire professions. That is why I would like to do more systematic mapping across occupations.

By the way—did I mention that Teela and I are publishing a book?

Jacobsen: What is the book called? What is the standing title?

Robertson: It is a manual based on my work on the fluid self. The title is Mapping and Understanding. It is a how-to book for self—mapping and its application in therapy.

Jacobsen: Very interesting. For all interested readers: go out and get it when it comes out.

Robertson: I sure hope so. It should be on everybody’s coffee table.

Jacobsen: That’s right. Like the Seinfeld bit with Kramer, the coffee table book becomes a coffee table. I do not know if I have any more significant questions for this session, Lloyd. Thank you very much for your time today. I appreciate it.

Robertson: Thank you for the interview.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

The Enduring Imperative of Truth: Reflections 1700 Years After Nicaea

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): A Further Inquiry

Publication Date (yyyy/mm/dd): 2025/05/21

Last Sunday in honour of the 1700th anniversary of the Council of Nicaea, I was invited by a Croatian Christian association via virtual conference to give a speech. The following is my contribution to the two hours conference. 

Distinguished guests, esteemed colleagues,

With sincere gratitude, I accept the opportunity to address this gathering of international intellectuals, researchers, and religious scholars. This occasion is both solemn and celebratory, as we mark the 1700th anniversary of the Council of Nicaea, a foundational moment in the theological and institutional development of Christianity. Though I come to you not as a theologian or confessional believer but as a humanist and a journalist grounded in secular principles, I approach this event with profound respect for its historical gravity and moral resonance.

The Council of Nicaea, convened in 325 CE, was not merely an ecclesiastical deliberation. It was a forged coherence in doctrinal chaos, a work to unify diverse communities under a shared conceptual framework. The idea was to assert that Truth must be sought collectively and with a seriousness of purpose. This ambition, couched in theological terms of the day, remarkably echoes the vocation of journalism.

Journalists operating in open, pluralistic societies such as Canada are entrusted with a public responsibility not unlike that of the Nicene Fathers. We are to confront genuine ambiguity, interrogate prevailing narratives, and seek the contours of Truth in the cacophony of competing claims. The mechanisms differ: evidence over exegesis, investigation over revelation. Even so, the ethical thrust remains analogous.

To practice journalism with integrity now is to swim against currents of misinformation, polarization, and sensationalism. We do not gather in councils. We ‘convene’ in newsrooms, editorial boards, and digital spaces. We have responsibility, because we shape public consciousness. Moreover, we often give voice and clarity to the sentiments already present within it. 

We should strive to exercise discernment. We do not amplify what is popular but accurate and proportional. These may include aspects of fairness and justice. Some accurate and proportional truths reveal unfortunate realities: unfairness and injustice. 

As a humanist, I operate within a worldview anchored in reason, empirical inquiry, and the inherent dignity of all persons. I do not profess metaphysical certainties, but I am not without conviction. Akin to Christian ethical traditions, the humanist lifestance esteems truthfulness, compassion, and defence of the vulnerable. These values should transcend doctrinal boundaries and offer common cause, particularly in an age needing principled dialogue.

There is an urgent need for rapprochement between religious and secular actors in the public sphere. The gates of Truth themselves are under siege, and some walls have been breached. We must not conflate difference with hostility. We should recognize our shared concerns and common moral aspirations. We converge around shared imperatives: human rights, peace, intellectual honesty, and epistemic humility.

Journalism functions as a moral cartography. It maps the terrain. It informs, yes. But it also describes, interprets, orients, and records. It buttresses the elements for building the future by creating the narratives for it.  

The Council of Nicaea engaged in a similar project. It defined orthodoxy and stabilized the foundations of collective meaning. While I may not subscribe to the theological conclusions, I recognize the profundity of the aspiration: to reconcile Truth and conviction with coherence in community.

Today, as we reflect on the legacy of that council, let us reflect on the character of our institutions—both religious and secular. Are they upholding the Truth or succumbing to expedient falsehoods? Are they fostering understanding or estrangement? Ultimately, do they deserve the public’s trust?

These questions transcend tradition. We must continue to ask these questions rigorously and together.

In closing, I thank you for the opportunity to speak across differences and to dignify those differences on concerns of the intellectual Commons. In the space between faith and reason, as between meaning of music made between a note and a rest in a piano piece by Orlando Gibbons or Johannes Bach, we may yet rediscover that most elusive and essential of social goods: the Truth.

Thank you.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Federal Indian Day School Settlement

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): A Further Inquiry

Publication Date (yyyy/mm/dd): 2025/05/21

Cam Cameron, Class Counsel Lead for the Federal Indian Day School Settlement, explains that many claimants have not received correspondence due to outdated contact details or incomplete claims. Claimants should contact the Administrator at 1-888-221-2898 to verify status or provide missing documents. Extensive outreach—via mail, phone, advertising, and community engagement—continues until the June 27, 2025, deadline. Estate representatives face challenges due to missing legal documentation. While Class Counsel aids in appeals and form completion, they do not assist with probate. Outreach has targeted rural and non-English-speaking communities using multilingual materials to ensure fairness and inclusion in the settlement process.

Scott Douglas Jacobsen: What are common reasons claimants have not received correspondence from the Administrator?

Cam Cameron: The most common reason is outdated contact information. Many claimants have moved, changed phone numbers, or no longer check the email address they used when they first submitted their claim. In some cases, correspondence has been returned as undeliverable. If a claimant does not respond to follow-up requests for missing information, their file remains incomplete and unprocessed. 

Jacobsen: What is the appropriate means by which to proceed if they’re uncertain about claim status?

Cameron: Claimants or their representatives should contact the Claims Administrator at 1-888-221-2898 right away. They can check on the status of a claim and identify any missing documentation. If the claimant is deceased, an estate representative must call to ensure the file is appropriately updated and supported.

Jacobsen: Given 15,726 claims are unprocessed, what systems can help efficiently notify and assist claimants before June 27?

Cameron: The Administrator, Castlemain and Class Counsel have conducted extensive outreach—including mail and phone to reach Claimants directly and national paid advertising (including radio, social media, in-community advertising and direct community outreach). This outreach has been ongoing over the past two years and will continue until the June 27 deadline.

Jacobsen: There is an absence of critical information: school name, attendance years, or a valid representative. These may impact eligibility or compensation levels. Is there any flexibility in the process?

Cameron: Members have had more than 2 years since the January 13, 2023 deadline to submit missing information and complete their Claims. For Claimants with representatives, the deadline to provide required representative documentation is the later of: (a) 2 years from date of death or incapacity (provided that the date of death or incapacity occurred on or before June 27, 2025), or (b) June 27, 2025. 

Jacobsen: What challenges are estate representatives facing?

Cameron: Many estates have failed to provide valid legal documents showing that they were appointed as representatives (such as death certificates, wills, probate, POAs, etc.). Without this proof, the Administrator cannot process the claim or issue payment. Class Counsel does not assist with probate or estate matters, which must be handled independently.

Jacobsen: How is the Administrator ensuring fairness for deceased claimants’ families?

Cameron: Once a valid estate representative is appointed and supporting documents are submitted, the claim proceeds as it would for any living claimant under the terms of the Settlement Agreement. 

Jacobsen: How has legal aid through Class Counsel been effective in helping claimants resolve issues?

Cameron: Class Counsel provides support by answering questions, helping claimants complete forms, and assisting in cases where a level decision is appealed or reconsidered.  

Jacobsen: How is the effort to reach claimants in rural, remote, or non-English-speaking Indigenous communities working so far?

Cameron: During the claims period, outreach included radio broadcasts, community newspapers, and targeted social media. The focus included a national approach with specific targeting of areas (by postal code) with higher levels of missing information or incomplete claims. Materials and services were provided in English, French, Cree, Dene, Mi’kmaq, Ojibwe and Inuktitut as appropriate during the claims period.

Jacobsen: Thank you for the opportunity and your time, Cam.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

The Widdowson Case: Academic Freedom, Tenure, and Institutional Censorship in Canadian Universities

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The New Enlightenment Project

Publication Date (yyyy/mm/dd): 2025/06/01

Does the dismissal of Dr. Frances Widdowson from Mount Royal University signal a threat to academic freedom in Canada’s post-secondary institutions?

Academic freedom includes… Freedom to express one’s opinion about the institution, its administration, and the system in which one works… Freedom from institutional censorship…

Post-secondary educational institutions serve the common good of society through searching for, and disseminating, knowledge and understanding and through fostering independent thinking and expression in academic staff and students… These ends cannot be achieved without academic freedom.

All academic staff must have the right to fulfil their functions without reprisal or repression by the institution, the state, or any other source… contracts which are silent on the matter of academic freedom do not entitle the employer to breach or threaten in any way the academic freedom of academic staff…

Academic staff must not be hindered or impeded in exercising their civil rights as individuals, including the right to contribute to social change through free expression of opinion on matters of public interest. Academic staff must not suffer any institutional penalties because of the exercise of such rights.

Canadian Association of University Teachers, “Academic Freedom: CAUT Policy Statement” (April 20, 2025)

Dr. Frances Widdowson earned an Honours BA and MA in political science from the University of Victoria and a PhD in political science from York University. She worked as a policy analyst in the Northwest Territories. She developed an interest Indigenous culture in Canada and what she called Canada’s “Indigenous industry.” 

Academic Tenure and the Rise of a Controversial Voice

She joined the Mount Royal University Department of Economics, Justice and Policy Studies in 2008, earning tenure in 2011. She taught courses in political science and comparative politics with focus on policy analysis. Her case represents a broader clash between evolving institutional norms of conduct tied to equity and academic freedom. 

As with many universalist claimed values, the praxis is the real test, because these values clash in real life. The balance of values is tested in real-life cases, sometimes individual persons. The focus will be Dr. Widdowson and the case at Mount Royal University. 

With a career as a policy analyst and tenured professor at Mount Royal University (c. 2011), Dr. Widdowson was critical of “woke” movements and Indigenous policy. She provided open critiques of Indigenous research paradigms. The most notable period was 2018. A Twitter (now X) dialogue, heated debate. This led to harassment complaints. 

In February, 2018, she publicly questioned traditional Indigenous research methods at Mount Royal University. She made the argument: certain approaches prioritized funding over community needs. This drew strong criticism. Some labelled Dr. Widdowson with the epithet “racist.” Columnist Barbara Kay defended Dr. Widdowson as an academic challenging accepted narratives about residential schools. Kay framed the critiques as probing rather than hateful. 

The Twitter War and Institutional Fallout

Dr. Widdowson engaged in heated exchanges with colleagues during 2020. Mount Royal University labelled this the “Twitter War.” Public disputes ranged from aspects of the Black Lives matter movement, e.g., Black Lives Matter “destroyed MRU,” to more. In July, 2021, Dr. Widdowson filed a harassment complaint against a colleague’s tweets. In November, 2021, an investigation claimed the complaint was “malicious, frivolous, vexatious, and made in bad faith.” At the same time, Mount Royal University’s probe concluded Dr. Widdowson’s tweets constituted harassment. Mount Royal University dismissed Dr. Widdowson on December 20, 2021.  

Mount Royal University President Tim Rahilly signed the termination letter for Dr. Widdowson. Nine satirical tweets and one complaint were cited as grounds for the violation of harassment and conduct codes. On this afternoon, after the delivery of an exam, Dr. Widdowson was requested by human resources. She was informed. Her employment was terminated effective immediately (then). She recalls the experience and procedurally opaque and distressing. 

Arbitration, Aftermath, and the Future of Academic Freedom

Dr. Widdowson received a termination letter. 30 hearing days occurred over ten months between January 27th, 2023 and November, 2023. Eventually, it was 30 hearing days with 25 witnesses. These hearings scrutinized fairness of procedures, i.e., collective agreement compliance as well as the basis for dismissal, i.e., academic expression versus policy violations. 

Arbitrator David Phillip Jones ruled on July 2, 2024: Widdowson’s tweets warranted discipline (“just cause”), while the firing was “disproportionate to her actions.” No compelling evidence was found that the conduct posed an irreparable threat to the academic environment. A letter of reprimand was substituted for the two-week suspension, but reinstatement was deemed non-viable because of the significant breakdown in professional relationships. A monetary remedy was awarded in lieu of reinstatement. Dr. Widdowson has expressed satisfaction at acknowledgement of wrongful dismissal. She continues to challenge aspects of the harassment findings and continues in advocacy for academic freedom.

Some might see the wrongful dismissal as evidence of tenure as not immunizing from consequences for harassing behaviour. Others may contend the dismissal represents a threat to contentious topic debate and dialogue, even heated. Dr. Widdowson has given lectures of “woke-ism.” She continues to appeal for reinstatement and persists in litigation. 

The case study in academic freedom is ongoing.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Global Council Launches Action Plan to Address Challenges Facing Men and Boys

Dr. Lloyd Hawkeye Robertson

President, The New Enlightenment Project

Correspondence: Dr. Lloyd Hawkeye Robertson (Email: lhrobertson@sasktel.net)

Received: April 9, 2025

Accepted: April 9, 2025

Published: June 1, 2025

Abstract

This article reports on the unveiling of the “New York Declaration” by the International Council for Men and Boys during the 69th session of the UN Commission on the Status of Women. Framed as a complementary initiative to women’s rights, the declaration addresses disparities affecting males worldwide—including education, health, domestic violence, homelessness, and legal injustice. Drawing on expert testimony, personal narratives, and international legislative examples, the article situates the Council’s efforts within a global movement to reframe gender equality to include the experiences of men and boys. The piece outlines policy goals, statistical evidence, and ongoing committee work, emphasizing the need for balanced and inclusive approaches to gender justice.

Keywords: Child Custody Inequality, Domestic Violence Against Men, Educational Disparities, False Allegations, Gender Equity Initiatives, Homelessness Among Men, Media Representation of Men, Men’s Health Crisis, New York Declaration 2025, Shared Parenting Advocacy

Introduction

This article reports on the unveiling of the “New York Declaration” by the International Council for Men and Boys during the 69th session of the UN Commission on the Status of Women. Framed as a complementary initiative to women’s rights, the declaration addresses disparities affecting males worldwide—including education, health, domestic violence, homelessness, and legal injustice. Drawing on expert testimony, personal narratives, and international legislative examples, the article situates the Council’s efforts within a global movement to reframe gender equality to include the experiences of men and boys. The piece outlines policy goals, statistical evidence, and ongoing committee work, emphasizing the need for balanced and inclusive approaches to gender justice.

Main Text (Interview)

Author: Dr. Lloyd Hawkeye Robertson

On March 12, 2025, The International Council for Men and Boys unveiled its “New York Declaration” during the 69th session of the UN Commission on the Status of Women—a symbolic setting to spotlight the often-overlooked struggles of males worldwide. It was described as a “landmark declaration” by spokesman Larry Demarco, who explained, “The initiative seeks to tackle disparities in education, health, homelessness, and justice, not to compete with women’s rights but to complement them.”

The Council points to stark statistics: women now outpace men in educational attainment globally, while men face a life expectancy gap of five years, driven partly by higher rates of homicide (80% male victims), suicide (75%), workplace injuries (twice the rate of women), and homelessness (76%). Military conscription and child labor disproportionately burden males, yet support services—whether for mental health, domestic violence, or legal aid—remain scarce. Media portrayals don’t help, with men depicted negatively 69% of the time, according to the Council. During the press conference, Dr. Edward Bartlet, President of Stop Abusive and Violent Environments (SAVE) noted that the World Health Organization addresses women’s, but not men’s health. 

It was explained that there has been progress. In February 2025, India’s Kerala High Court challenged the bias in false allegation cases, ruling that a woman’s account isn’t automatically “gospel truth.” Spain’s Congress of Deputies debated how skewed domestic violence laws strain family ties, while Trinidad and Tobago launched a Men’s Bureau to address male-specific challenges. In the UK, the Centre for Social Justice’s Lost Boys report warned of a crisis among young men, and in Michigan, Governor Gretchen Whitmer signed a directive to boost male enrollment in higher education and skills programs.

Personal stories underscore the stakes. Ulysses Slaughter, who witnessed his father murder his mother at age 12, He said he became “anti-men” and became known as a “sexual violence rock star.” In 2021, however, his wife brought false allegations of abuse against him and his former allies in the women’s movement deserted him. He was left with “no support, no money and arrested,” but with the view that men may also be victims in need support. Dr. Don Hubin, chair of the National Counsel for Equal Shared Parenting, highlighted another angle: 85% of men see fatherhood as central to their identity, yet denied access to children drives divorced fathers’ suicide rates tenfold higher than average. States with shared parenting laws, he noted, see sharp drops in domestic violence.

The Council isn’t stopping at rhetoric. On-going committees were formed including one led by Robert Samery of Canada to combat false allegations and support male victims of domestic violence. Samery explained that the work of his committee will include drawing public attention to the outcomes of false allegations as well as to offer solutions to policymakers, both public and corporate in tackling “the current lack of understanding what men go through as either victims of domestic violence or false allegations.”

The New York Declaration aims to spark a global push for gender equality that includes men and boys—urging lawmakers to establish commissions, programs, and policies to close these gaps. As Demarco put it, it’s about balance, not rivalry.

Discussion

The New York Declaration marks a significant step in expanding global gender discourse to include the experiences of men and boys. Introduced during the UN Commission on the Status of Women, it underscores the need for a balanced approach to gender equity—one that recognizes male-specific issues without undermining progress for women.

By citing disparities in education, mental health, violence, and family law, the Council highlighted systemic gaps often left unaddressed. The declaration does not oppose women’s rights but seeks to complement them, urging a more inclusive conversation.

Examples from countries like India, Spain, and the U.S. suggest that change is possible through legal reform and targeted policy. Personal testimonies and the formation of focused committees, such as Robert Samery’s work on false allegations, show the initiative’s practical intent.

In sum, the declaration calls for a redefinition of gender equity—one that acknowledges and addresses the challenges men and boys face alongside those of women and girls.

Methods

None.

Data Availability

No datasets were generated or analyzed during the current article. All remains the intellectual property of the author and In-Sight Publishing.

References

(No external academic sources were cited for this interview.)

Journal & Article Details

  • Publisher: In-Sight Publishing
  • Publisher Founding: March 1, 2014
  • Web Domain: http://www.in-sightpublishing.com
  • Location: Fort Langley, Township of Langley, British Columbia, Canada
  • Journal: In-Sight: Interviews
  • Journal Founding: August 2, 2012
  • Frequency: Four Times Per Year
  • Review Status: Non-Peer-Reviewed
  • Access: Electronic/Digital & Open Access
  • Fees: None (Free)
  • Volume Numbering: 13
  • Issue Numbering: 2
  • Section: B
  • Theme Type: Idea
  • Theme Premise: None
  • Theme Part: 1
  • Formal Sub-Theme: None
  • Individual Publication Date: June 1, 2025
  • Issue Publication Date: July 1, 2025
  • Author(s): Dr. Lloyd Hawkeye Robertson
  • Word Count: 522
  • Image Credits: Photo by Michael Weibel on Unsplash
  • ISSN (International Standard Serial Number): 2369-6885

Acknowledgements

None.

Author Contributions

None.

Competing Interests

The author declares no competing interests.

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.
© Scott Douglas Jacobsen and In-Sight Publishing 2012–Present.

Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen is strictly prohibited. Excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

Supplementary Information

Below are various citation formats for Global Council Launches Action Plan to Address Challenges Facing Men and Boys.

American Medical Association (AMA 11th Edition)
Robertson LH. Global Council Launches Action Plan to Address Challenges Facing Men and Boys. June 2025;13(2). http://www.in-sightpublishing.com/robertson-global-men-boys-action

American Psychological Association (APA 7th Edition)
Robertson, L. H. (2025, June 1). Global Council Launches Action Plan to Address Challenges Facing Men and Boys. In-Sight Publishing, 13(2). http://www.in-sightpublishing.com/robertson-global-men-boys-action

Brazilian National Standards (ABNT)
ROBERTSON, L. H. Global Council Launches Action Plan to Address Challenges Facing Men and Boys. In-Sight: Interviews, Fort Langley, v. 13, n. 2, 2025. http://www.in-sightpublishing.com/robertson-global-men-boys-action

Chicago/Turabian, Author-Date (17th Edition)
Robertson, L. H. 2025. “Global Council Launches Action Plan to Address Challenges Facing Men and Boys.” In-Sight: Interviews 13 (2). http://www.in-sightpublishing.com/robertson-global-men-boys-action

Chicago/Turabian, Notes & Bibliography (17th Edition)
Robertson, L. H. “Global Council Launches Action Plan to Address Challenges Facing Men and Boys.” In-Sight: Interviews 13, no. 2 (June 2025). http://www.in-sightpublishing.com/robertson-global-men-boys-action

Harvard
Robertson, L. H. (2025) ‘Global Council Launches Action Plan to Address Challenges Facing Men and Boys’, In-Sight: Interviews, 13(2). http://www.in-sightpublishing.com/robertson-global-men-boys-action

Harvard (Australian)
Robertson, L H 2025, ‘Global Council Launches Action Plan to Address Challenges Facing Men and Boys’, In-Sight: Interviews, vol. 13, no. 2, http://www.in-sightpublishing.com/robertson-global-men-boys-action

Modern Language Association (MLA, 9th Edition)
Robertson, Lloyd Hawkeye. “Global Council Launches Action Plan to Address Challenges Facing Men and Boys.” In-Sight: Interviews, vol. 13, no. 2, 2025, http://www.in-sightpublishing.com/robertson-global-men-boys-action

Vancouver/ICMJE
Robertson LH. Global Council Launches Action Plan to Address Challenges Facing Men and Boys [Internet]. 2025 Jun;13(2). Available from: http://www.in-sightpublishing.com/robertson-global-men-boys-action

Note on Formatting

This document follows an adapted Nature research-article format, tailored for a scholarly article. Traditional sections such as Abstract, Keywords, Introduction, Main Text, and Discussion are complemented by supplementary sections including Methods, Data Availability, and References. This structured approach ensures both academic rigor and clear presentation of the content.

Rev. Gretta Vosper: Atheist Minister, Progressive Christian Leader, and Post-Theist Advocate

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The New Enlightenment Project

Publication Date (yyyy/mm/dd): 2025/05/26

How did Gretta Vosper become a leading atheist minister in the United Church of Canada and a pioneer of progressive Christianity?

Reverend (Margaret Ann) Gretta Vosper was born July 6, 1958, in Ontario, Canada. She was born the second of four siblings. At age 17 (1975), Vosper left high school early. She grew up in the United Church before questioning its tenets. She enrolled at Mount Allison University in Sackville, New Brunswick, where she studied literature, psychology, and religion.

In the 1980s, she married Bill Ferguson while working in Inuvik. She had a daughter, Hazel. Then, she divorced in 1986. She returned to Kingston as a single mother. She is an ordained minister in the United Church of Canada. She earned a Master of Divinity from Queen’s Theological College, Queen’s University, in 1990. (Upon enrolling in Queen’s Theological College, she legally adopted the name “Gretta.”) She married fellow student Michael Kooiman in 1990. Their son, Izaak, was born in 1991.

Between 1991 and 1993, she served as a junior/team minister, first at United Church in Kingston and then at St. Matthew’s United Church in Toronto. 

She was ordained in the United Church of Canada in 1993, affirming her belief in the Trinity in the language of the tradition. She was appointed a minister of West Hill United Church in Toronto in 1997. During a sermon in 2001, she informed the West Hill United congregation of her personal non-theism and rejection of belief in a supernatural God. 

In 2003, the Lord’s Prayer was removed from worship services, and attendance at the church dropped from roughly 120 to about 40. She is professionally and personally partnered with Richard Scott Kearns, the music director at West Hill United Church.

In November 2004, she founded the Canadian Centre for Progressive Christianity. The network aimed to connect post-theist and progressive faith communities. Its contact list expanded from a handful of Ontarians to members in six denominations in all Canadian provinces. She published Holy Breath: Prayers for Worship and Reflection, a collection of non-theistic prayers that had been written earlier and first offered as a Christmas Eve gift to her congregation in 2004. 

Subsequently, in 2008, she published With or Without God: Why the Way We Live is More Important Than What We Believe, a theological work. In 2009, she was named one of More Magazine’s “Most Compelling Women in Canada.” The same year, she published Another Breath, a collection of non-theistic poetry written between 2004 and 2008. It orients on human responsibility over appeals to God.

In 2010, Vosper and Scott Kearns showcased new progressive liturgical resources at the Common Dreams Conference in Melbourne, Australia. In 2011, Moderator Mardi Thindal praised Vosper for renewing the conversation about the nature of faith in the United Church of Canada. On March 1, 2011, she created the Blue Christmas service. It was entitled “Through Frozen Nights, We Wait” and intended for congregations coping with loss. 

On January 7, 2012, she released Amen: What Prayer Can Mean in a World Beyond Belief through HarperCollins. It explored the tradition of prayer apart from supernatural claims. In 2013, she shifted from identifying as a non-theist to openly declaring herself an atheist in solidarity with persecuted Bangladeshi bloggers.

In January 2015, she wrote an open letter to Moderator Gary Paterson. She argued that the United Church’s Charlie Hebdo prayer promoted hatred by invocation of a supernatural God. On August 5–6, 2015, the Canadian Press ran “Atheist Minister Fighting for Her Job.” It was profiled as a heresy trial. The case was described in media as a ‘heresy trial,’ though this may reflect narrative framing rather than an official designation. On November 25, 2015, Toronto Life published “Q&A: Gretta Vosper, the United Church Minister Who Does Not Believe in God.” In 2016, a Toronto Conference reviewed the question: Can an atheist serve as a United Church minister? This review was unprecedented.

On February 21, 2016, the Toronto Star published “Meet the United Church Minister Who Came Out as an Atheist.” In a March 26, 2016 CBC interview, she estimated that 50% of the clergy, at least in the United Church of Canada, do not believe in a supernatural theistic God. However, according to Richard Bott’s survey, about 95% and 80% of United Church ministers believe in God and a supernatural God, respectively. 

On September 11, 2016, the Toronto Star published “Flock Sticks with Atheist United Church Minister.” Congregational support existed despite Vosper’s review. In September 2016, a special Toronto Conference committee declared Vosper unsuitable for the continuance of ordained ministry. The Washington Post ran “Can an Atheist Lead a Protestant Church?” It posed Vosper’s case as an inflection for contemporary faith.

Later, in 2016, the case was referred to the United Church’s General Council. This became the basis for a possible heresy hearing. In 2017, Vosper and allies went on a national speaking tour entitled “West Hill Wants to Talk.” The purpose was to build debate and understanding in the denomination. On November 7, 2018, Vosper and the Toronto Conference reached a confidential settlement. Vosper’s lawyer, Julian Falconer, recognized that both sides saw a place for Gretta. There was no need to separate a minister from her congregation. 

She was permitted to remain in ministry. Both affirmed the resolution’s mutual benefits. The United Church stated its belief in God and Vosper’s continued service. On July 9, 2020, Vosper delivered “Falling in Love with Being Together Because We Cannot Afford to Fall Apart.” It was part of the Chautauqua Institution’s Interfaith Lecture Series.

She continues to serve on the Board of Governors of Centennial College, the Oasis Network, and as a Director of the Ecumenical Community of Chautauqua. Vosper remains a prominent and provocative figure in progressive Christianity. She is an active creator of post-theist spiritual communities. She is a figurehead of the ongoing debates about belief, ministry, and inclusion in contemporary faith institutions.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Global Wars by Decade: From Somalia’s 1991 Conflict to the Gaza War (2023)

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The New Enlightenment Project

Publication Date (yyyy/mm/dd): 2025/05/25

What are the major active wars worldwide since 1991 and how have they evolved by decade?

The Nature of War

War is an organized, armed, and often prolonged conflict that is carried on between states, nations, or other parties typified by extreme aggression, social disruption, and usually high mortality… War should be understood as an actual, intentional and widespread armed conflict between political communities, and it is defined as a form of political violence.

LibreTexts (Sociology)

War is nothing but a continuation of politics with the admixture of other means.

Carl von Clausewitz

Narrative Blocs and Media Focus

The Western world—the EU and NATO–focuses on certain narratives relevant to its sphere of concern. From a broader perspective, most of the world’s major blocs do so too. There are a lot. They fall into reasonably distinct categories, though, and often come in brief acronyms and initialisms. 

It can be political‑economic unions [1], security alliances [2], additional trade blocs [3], religious traditions [4], or transnational ideologies [5]. Individuals seek others like them. These individuals become people groups. Those groups become blocs with a common philosophy and substantial net vectors for sociopolitical will. The West’s primary foci war-wise are Israel-Palestine and Russia-Ukraine now.

However, we can become bogged down in the details. The wider vantage point is more precise about the combat balance and indicates, by contrast, the sheer volume of international news that Western mainstream media excludes

The wars in Ukraine and Gaza are active and the major emphases for Western media. Other contemporary and ongoing wars are the Somali Civil War, Mexican Drug War, Boko Haram Insurgency, Syrian Civil War, Mali War, Central African Republic Civil War, Yemeni Civil War, War in Burkina Faso, Anglophone Crisis in Cameroon, Insurgency in Cabo Delgado, Myanmar Civil War, M23 Rebellion in the Democratic Republic of the Congo, and Sudanese Civil War. 

These are active. They are listed by the earliest beginning year event–1991–to the most recent. This is the current major state of the world at war. By which is meant, the major wars happening in the world, which are extant. These are presented as a chronology.

Circa 1990s: “Post–Cold War Fragmentation”

The Somali Civil War began in 1991 and continues. It followed the collapse of the Siad Barre regime. The war is between the Federal Government of Somalia, AMISOM/ATMIS peacekeepers (ATMIS replaced AMISOM in 2022) and U.S./E.U. forces against Islamists (mostly Al-Shabab). About 500,000 people have been killed in either direct combat or war-related famine and disease. Millions are internally displaced, with the newest waves in 2011 and 2016. Guerrilla warfare is common. Al-Shabab conducted attacks on Mogadishu.

Circa 2000s: “The War on Drugs and New Insurgencies”

The Mexican Drug War began in December 2006 with President Calderón deploying federal troops against cartels. The war is between the Mexican armed forces and federal police with the  U.S. Mérida Initiative support against the Sinaloa, Juárez, Gulf, and other cartels. There were more than 60,000 homicides by 2012 and more than 120,000 by 2013, with 115,000 killed between 2007 and 2018. Twenty-seven thousand people are reported missing. There is sporadic internal displacement in cartel strongholds. Violence continues. Homicide rates are among the highest in the world. Cartels are fragmenting, and new groups are emerging. 

The Boko Haram Insurgency began in July 2009, primarily in Nigeria-Lake Chad. The Nigerian government and regional militaries are fighting Boko Haram and a splinter ISIS-affiliated ISWAP. Tens of thousands have been killed, with UN/AID estimates at 35,000 killed. There are 2.6 million people displaced across Nigeria, Chad, Cameroon, and Niger. Boko Haram remains active, while Nigerian and regional forces remain active.

Circa 2010s: “Arab Spring, Sahel Unrest & Hybrid Wars”

The Syrian Civil War began in March 2011. It started with anti-Assad protests. Assad government was backed by Iran and Russia, who fought opposition factions of the Free Syrian Army, HTS, Kurdish Forces, and ISIS. More than 580,000 have been killed, up to 613,000 in other estimates, with ~100,000 missing. There are 7.2 million internally displaced people. 16.7 million need humanitarian support. Transitional justice forces have formed. 

The Mali War began in January 2012. It began on January 16th, 2012. The Malian government and the French Barkhane (2013-22), UN MINUSMA, and Russian Wagner are fighting against the MNLA Tuareg separatists, AQIM, JNIM, and IS-Sahel. Several ten thousand have been killed, with 428 peacekeeper fatalities since MINUSMA’s inception. There are more than 333,000 internally displaced people and 118,000 refugees, with 5 million displaced regionally in the Sahel. 

The Central African Republic Civil War began in December 2012. The war is between the CAR government supported by Rwandan and Russian (Wagner) contingents against the Séléka rebel coalition, Anti‑Balaka militias, and CPC rebels. Thousands have been killed. 147 UN peacekeepers have been killed. More than 10,000 children have been recruited as combatants. There are more than 1.1 million internally displaced people. 3.4 million need assistance. 

The Russo-Ukrainian War began in February 2014, with the full-scale invasion on February 24th, 2022. The war is between Ukraine, with NATO and EU support primarily, and the Russian Federation, with DPR/LPR proxies. The estimated deaths are 70,935 for Ukraine and 164,885-237,221 for Russia. The total killed/wounded is estimated at 400,000 for Ukraine and 700,000 for Russia. Civilians have been 13,134 killed and 31,867 injured. There are 3.7 million internally displaced people and 6.8 million refugees abroad. 

The Yemeni Civil War started in September 2014. It is between the Houthi-led Supreme Political Council with Saleh loyalists and the Presidential Leadership Council with STC southerners with backing from the Saudi-led coalition. AQAP and ISIL are active. The UN estimates are 230,000 deaths by December 2020, includes indirect deaths. There have been 19,196 civilian casualties by March 2022 and 85,000 child fatalities between 2015-18. There are about 4.8 million internally displaced people and 0.7 million refugees abroad. An uneven truce is somewhat holding circa April 2022. 18.2 million need aid, and the UN-brokered talks have stalled. 

The War in Burkina Faso began in August 2015. The war is between the Burkina Faso armed forces plus Juntas/ECOWAS mediator against the AQIM, JNIM, Al-Mourabitoune, and the Ansaroul Islam. There have been more than 20,000 civilians and combatants killed since 2015. There are more than 2 million internally displaced people. 

The Anglophone Crisis in Cameroon began on September 9th, 2017. The fighting is between the Cameroonian government and the Ambazonian separatists. There have been 800-1,000 combatant deaths and more than 6,000 civilian deaths by January 2023. There have been 700,000 internally displaced people and more than 63,800 refugees in Nigeria. It is currently at a stalemate.

The Insurgency in Cabo Delgado in Mozambique on October 5th, 2017. The fighting is against the Mozambican government forces, the SADC-Rwanda/South Africa contingents plus Wagner until 2019, DAG, Paramount, and FSG against the Ansar al-Sanna/IS-CAP militants. There have been 4,851 killed, including 2,078 civilians. There are 400,000 internally displaced people. 

Circa 2020s: “Post‑Pandemic Coups & New Flashpoints”

The Myanmar Civil War began in February 2021. The coup escalated to a nationwide civil war. There is fighting between the military junta (SAC) against the National Unity Government’s PDF and ethnic armed organizations (KIA, AA, TNLA, and others). There have been more than  75,000 total killed (UN), with more than 6,000 civilians killed. More than 3 million people have been displaced, with over 40,000 refugees and 17.6 million needing humanitarian aid. 

The M23 Rebellion in the DR Congo began in March 2022. It is a fight between FARDC (plus UN MONUSCO) against M23 rebels allied with Rwanda-backed M23 factions. Hundreds have been killed between 2022 and 2025. War crimes and abuses like rape have been committed, including executions. There are 180,000 displaced from Kibumba and more than a million displaced in North Kivu.

The Sudanese Civil War began on April 15th, 2023, between the Sudanese Armed Forces (Burhan) and the Rapid Support Forces (Hemedti). Estimated dead are thousands, and precise estimates are uncertain. There are 9.1 million internally displaced people, with 1.2 million by the end of 2023. This is the most significant internal displacement globally. 

The Gaza War began on October 7th, 2023. It is between the Israel defence Forces against Hamas and Palestinian Islamic Jihad. More than 30,000 Palestinians have been killed, with about 1,200 Israelis killed, including soldiers and civilians. About 250 hostages were taken. An estimated 1.4 million have been internally displaced in Gaza. 

This snapshot of major wars and global blocs is necessarily provisional, but highlights narratives, alliances, and conflicts intertwine in the world.

[1] The African Union, Organization of Islamic Cooperation, the Arab League, ASEAN, BRICS, G7, G20, Non‑Aligned Movement, Commonwealth of Nations, ECOWAS, EAC, COMESA, CEN‑SAD, IGAD, Union for the Mediterranean, SADC, AMU, ACP.

[2] Collective Security Treaty Organization, ANZUS, Five Eyes, Quadrilateral Security Dialogue, AUKUS, Shanghai Cooperation Organisation, Gulf Cooperation Council, and economic cartels like OPEC

[3] APEC, Mercosur, Pacific Alliance, USMCA, RCEP, CPTPP, CARICOM, Union of South American Nations, CIS, African Continental Free Trade Area, Bolivarian Alliance for the Peoples of Our America, Andean Community, EAEU, EFTA, SAARC, South Asian Free Trade Area, and BIMSTEC.

[4] Roman Catholicism, Eastern Orthodoxy, Sunni and Shia Islam, Theravada and Mahayana Buddhism.  

[5] Communism/Socialism, Confucian cultural sphere, Pan‑Africanism, Pan‑Arabism.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

The Case of Dr. Christopher DiCarlo: ‘We Are All African’ and the Clash of Science, Culture, and Academia

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The New Enlightenment Project

Publication Date (yyyy/mm/dd): 2025/05/24


What happened to Dr. Christopher DiCarlo after teaching ‘We Are All African’ in a Canadian university course on critical thinking?

On November 1, 2005, Dr. Christopher DiCarlo taught a sessional course at Southern Ontario university on critical thinking, an area of expertise for him. A sessional (freelance) faculty member is part of the academic precariat. 

He freelanced for six to seven years between three universities in Ontario. He won a teaching award at the University of Guelph. On the board, he wrote a distinct scientific fact, succinct and scientifically grounded: “We are all African.” The singular form shows all humans share a single ancestral origin. Using the Genographic Project DNA kit on his son Matt, they traced their lineage through Italy to ancestral roots in Africa.

He wrote this to illustrate human beings’ shared genetic legacy and broader ancestry. The purpose was pedagogical to spark critical discussion among 93 students. The pedagogical decision was grounded in research. Research DiCarlo had done at Harvard and Spencer Wells’ Genographic Project. 

There was immediate pushback from a student. They asked, “Yeah, but how do you know that?” It is a good moment to educate people on human ancestry from scientific facts. An Indigenous student questioned, “But my people would not accept that… Who is right–their creation stories or the scientific evidence?”

He pitched a cross-cultural dialogue, inviting Indigenous elders and scientific colleagues to engage in respectful debate—a proposal that received applause and was warmly welcomed by the class. Although Indigenous elders were invited, none ultimately joined the class, and no further dialogue took place.

On November 11, 2005, Dr. DiCarlo got a letter. A letter stating two Christian fundamentalist students and one Indigenous student collaborated–all women. The three alleged that by using the phrase, DiCarlo was promoting racism and Eurocentrism. The letter was from the Associate Dean of Southern Ontario University. 

In mid-November 2005, the university retracted the tenure-track critical thinking position. It was a new position. DiCarlo was shortlisted for the position, which ended his candidacy. No public explanation for the position retraction was provided. Pre-retraction, he met with the university Vice President to review the job description of the new tenure-track job. 

In late 2005, Dr. DiCarlo filed a grievance to the faculty union. The grievance produced internal emails showing the university’s violation of the collective agreement. They failed to shortlist and interview him, as required. The absence of this protocol breached the collective agreement. 

In early December 2005, the university negotiated a confidential settlement with Dr. DiCarlo–no arbitration. A nominal financial settlement was given under a non-disclosure agreement, which barred public defence or admission of wrongdoing.  On January 16, 2007, he gave a lecture entitled “We Are All African: Our Greatest Discovery,” at York University’s Calumet College.

In September 2008, he received the UOIT Complementary Faculty Teaching Award and TVO’s Big Ideas Best Lecturer in Ontario Award. Dr. DiCarlo considers this episode an early instance of cancel culture in academia. After the incident, he created the “We Are All African” T-shirt and wore it to a conference. Reactions differed. An African-American attendee supported it. 

He wrote an article in Free Inquiry entitled “We Are All African! Can scientific proof of our commonality save us?” The purpose was to show a case against privileging any origin mythology over another. He went on a cross-Canadian speaker circuit with the “We Are All African” message. 

He was a Visiting Research Scholar at Harvard’s Department of Anthropology and Peabody Museum. He did research. Two notable papers were produced: The Comparative Brain: The Evolution of Human Reasoning and The Evolution of Religion: Why Many Need to Believe in Deities, Demons, and the Unseen.

Now, Dr. DiCarlo is the Principal and Founder of Critical Thinking Solutions, Ethics Chair for the Canadian Mental Health Association, and Expert Advisor for the Centre for Inquiry Canada. He is also focused on AI, a Senior Researcher and Ethicist at Convergence Analysis, and a lifetime member of Humanist Canada. 

He observed a trend. Other university philosophy departments ceased offering critical thinking courses. He considers himself one of the first “canceled casualties” in Canadian academia. Dr. DiCarlo’s case showcases academic inquiry and pedagogy can become vulnerable to ideological conflict. A conflict bound to institutional structures, even if the position is grounded in evidence and inclusivity.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Israel-Gaza Conflict: Verified Facts, Genocide Allegations, and the Humanitarian Crisis (2023–2025)

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The New Enlightenment Project

Publication Date (yyyy/mm/dd): 2025/05/24

What are the verified facts and key statements about the Israel-Gaza conflict between 2023 and 2025?

Statements from Key Global Figures

While States debate terminology – is it or is it not genocide? – Israel continues its relentless destruction of life in Gaza, through attacks by land, air and sea, displacing and massacring the surviving population with impunity.

UN Experts (including Francesca Albanese, Special Rapporteur on the situation of human rights in the Palestinian territories) 

The level of suffering we are witnessing in Gaza is unprecedented in my mandate as secretary-general of the United Nations.

António Guterres, UN Secretary-General

Israel has carried out acts prohibited under the Genocide Convention, with the specific intent to destroy Palestinians in Gaza.

Amnesty International 

At the end of this campaign, all of the territories of the Gaza Strip will be under Israel’s security control…

Benjamin Netanyahu, Prime Minister of Israel

There is absolutely no doubt that we are talking about massive atrocities.

Philippe Lazzarini, Commissioner-General of the UN Relief and Works Agency for Palestine Refugees in the Near East (UNRWA)

[October 7 attacks are] a source of pride for our people… to be passed down from generation to generation.

Khalil al-Hayya, Senior Hamas Leader

We will never accept anything less than the historical Palestine. We do not believe in a two-state solution. We will never recognize Israel.

Ghazi Hamad, Hamas Political Bureau Member

The October 7, 2023 Attacks and Israel’s Military Response

A significant conflict among many is the Israel-Gaza conflict, escalating on October 7, 2023. Hamas and other Palestinian armed groups’ attacks on Israel killed more than 1,200 people. There were abductions of ~250 hostages. Subsequently, Israel declared war. They instituted a military offensive in Gaza with the claimed intent to dismantle Hamas and free the hostages.

Rising Casualties and Civilian Impact

The offensive resulted in tens of thousands of deaths so far. It is widely considered a humanitarian crisis with allegations of genocide and ethnic cleansing. The current extended conflict builds on decades of tensions between Israel and Palestine, e.g., the 1948 Arab-Israeli War and the 1967 Six-Day War.

On October 7, 2023, Hamas fired several thousand rockets at Israel. They breached the perimeter fence of Gaza. Most of those killed by Hamas were civilians, marking the deadliest attack on Israel in decades.

Israel’s military offensive included a siege on Gaza, ground operations, and airstrikes. The stated aim was the neutralization of the military capabilities of Hamas and securing the release of the hostages. Since October 7, 2023, ~1,706 Israeli casualties have been tallied, and more than 53,901 Palestinian casualties. Casualty estimation is subject to further confirmation.

The Palestinian casualties are 53,901, of whom 15,613 are children, 8,304 are women, 3,839 are elderly, and 825 are infants (under 12 months old). One hundred twenty-two thousand five hundred ninety-three have been wounded—numbers based on the Gaza Ministry of Health. UN verification is ongoing. 

Israeli casualties are the aforementioned ~1,706, with ~59 hostages still in Gaza and, at least, about ~35 of ~59 are dead. Other less referenced deaths are aid workers: 408, including 280 UN personnel. Numerous journalists have been killed; dozens for sure, but, like many numbers, precise figures remain uncertain. 

The restricted access to Gaza and the fluid nature of the conflict make real-time counts uncertain. Starvation and disease may create higher actual numbers from indirect deaths. The larger numbers come from other derivatives of war. 

Gaza Under Siege: Infrastructure and Displacement

90% of Gaza’s population—1.9 million people—is displaced. Many of these 1.9 million have been displaced more than once. No aid has entered Gaza since March 2, 2025. 16 of 36 hospitals are partially functional (as of August 2024). Many civilians are in a 15-square-mile area. They face Hepatitis C and other potential disease outbreaks. 

The “no aid” since March 2 is part of the total siege since March 2, 2025. For more than 10 weeks, no food, fuel, medical supplies, or water entered. One hundred twenty-two health facilities and 180 ambulances have been destroyed or damaged. 

Uncertain about the numbers when separated from the conflation of “destroyed or damaged.” Several hundred have been killed in attacks on healthcare facilities. Premature babies died due to power cuts. 

For homes, 92% have been damaged or destroyed. Roughly 70% of schools have been destroyed. While exact percentages may differ, the claim reflects the extensive damage in Gaza. Contentious debate on allegations of “genocide.” 

Legal and International Human Rights Assessments

Amnesty International and UN experts claim Israel is committing genocide. Israel claims self-defence against Hamas. Evidence put forth is infrastructure destruction, mass killings, and starvation. 

Amnesty International published “‘You Feel Like You Are Subhuman’: Israel’s Genocide Against Palestinians in Gaza” in December 2024. They alleged genocide via the following: killings, serious harm, and conditions for physical destruction. They find support in Israeli officials’ statements to indicate intent. They utilize 212 interviews, policy analysis, and visual data. 

Human Rights Watch published “Extermination and Acts of Genocide” in December 2024. They found extermination and possible genocide based on electricity, fuel, and water cutoffs, plus infrastructure destruction. They utilize 66 interviews and satellite imagery. 

UN experts allege reasonable grounds for genocide based on UN Special Rapporteur Francesca Albanese. They cite healthcare destruction and starvation, particularly in the leading Gazan IVF clinic. Israel argued that the claims were baseless and antisemitic, emphasizing self-defence. In addition, they facilitate aid and issue evacuation orders. Amnesty’s Israeli branch dissents. They find no definitive proof of genocidal intent. 

Global Response and Political Consequences

Three central politico-legal actions have been issued. In January, March, and May 2024, the International Court of Justice ordered Israel to prevent genocide, allow aid, and preserve evidence. So far, compliance has been limited. 

The International Criminal Court issued arrests for Hamas (Mohammed Deif) and Israeli leaders (Benjamin Netanyahu and Yoav Gallant). The warrant for Deif was retracted upon confirmation of death. The UN and aid agencies demand accountability, a ceasefire, and unrestricted aid. Israel’s allies face ongoing arms support scrutiny. 

The latter is most visible in North America in many public protests. Responses vary by Israeli ally—allegations of risking complicity nationally with arms transfers. The US notes potential legal breaches while citing incompleteness of evidence. 

HRW labelled the October 7 Hamas and other armed groups’ attacks as war crimes. The UN has called for the release of the hostages and the end of rocket attacks.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

The Rise, Crisis, and Continuity of Nathan J. Robinson’s Current Affairs Magazine

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The New Enlightenment Project

Publication Date (yyyy/mm/dd): 2025/05/24

What happened at Nathan J. Robinson’s Current Affairs magazine during the 2021 co-op dispute and how has it evolved since?

Nathan Robinson’s articles, and Current Affairs generally, have been con­sistently challen­ging and thought-provoking, with incisive critique and informative discussion, lucid and provocative, and focused on well-chosen issues of major significance. I find myself regularly recommend­ing Robinson’s articles to others, and re-reading them myself. Unusually valuable contributions.

Prof. Noam Chomsky

Current Affairs is one of few superb places to go to get moral and spiritual depth combined with crucial progressive analysis and vision in a decadent American culture! The rich legacies of Martin Luther King, Jr., Noam Chomsky and Barbara Ehrenreich are alive in this marvelous magazine.

Dr. Cornel West

Nathan J. Robinson and Current Affairs are con­sistently ex­cellent, writing at a very high standard, and offering serious and compelling alternative perspectives. Very worth following and reading.

Glenn Greenwald

Yes, Nathan is a brazen hypocrite who would be leading the righteous denunciation if this happened to anyone else. The schadenfreude is merited. But the left has created a deranged, self-immolating culture where nobody can survive… Over and over, left-wing spaces destroy themselves. They’re impotent, can’t achieve anything, so turn on each other to feel strong and meaningful. But they can only raise their fist over cheap, performative theater. The puritanical rules they’ve imposed ensure self-destruction... Nathan is reaping what he sowed, just like Scott Stringer, Dianne Morales and so many others. The Frankenstein they unleash to sadistically destroy others eventually comes to eat them. Nathan is a mewling, obsequious socialist, but in this sick leftist prism, he’s Jeff Bezos.

Glenn Greenwald

We are sad, aghast, betrayed, and of course, angry to realize that this person we trusted has been lying to us for years. We, a small staff composed entirely of women and non-binary people, have faithfully worked to make Current Affairs the beautiful, engaging leftist magazine and podcast that it is. 

Current Affairs Open Letter

Dr. Nathan Robinson earned a J.D. from Yale Law School. He completed his Ph.D. in Sociology and Social Policy at Harvard University in May 2022. He is a libertarian socialist. He advocates for workers’ rights, democratic workplaces, and anti-capitalist principles. He writes on a wide range of socialist subjects. 

He founded the publication Current Affairs in 2015 with Oren Nimni. The original 2015 Kickstarter campaign raised $16,607, surpassing its $10,000 goal. Nimni serves as Legal Editor. Currently, it is based out of New Orleans, Louisiana. It is published as a bimonthly left-wing magazine with thousands of subscribers. It carries no advertising. It is funded by subscriptions and donations. 

For about 6 years, things were good, until alleged firings and a worker co-op dispute happened. It involved Dr. Robinson, Allegra Silcox (Business Manager), Lyta Gold (Managing and Amusements Editor), Kate Christian Gauthreaux (Administrative Assistant), Aisling McCrea (Former Podcast Producer), and Cate Root (Poet at Large). 

Staff alleged the triggering event was a Zoom meeting on August 7, 2021. There were discussions for a “more democratic workplace” for more than a year on a continuous basis. Robinson perceived the proposed changes as disregarding his vision for Current Affairs. 

On August 8, 2021, staff were locked out of Slack. They received emails. The emails requested resignations. Alternatively, he offered “honorary titles.” The titles came with no governance power. Staff perceived this as de factoterminations. No prior notice was given. 

No performance improvement plans were provided. Standard practice gives a two-week performance improvement period. However, it is not legally required in all employment contexts, especially for at-will employees in the U.S. Staff claimed being fired for attempts to restructure Current Affairs to a worker-owned cooperative reducing the unilateral control of Dr. Robinson.

The former staff members published a public letter in August, 2021, linked by Lyta Gold. Their central allegation hinged on single statement. “We were fired by the editor-in-chief of a socialist magazine for trying to start a worker co-op.” 

The letter highlighted the perceived hypocrisy of Dr. Robinson by staff members based on public socialist advocacy, i.e., holding disproportionate power, lack of responsiveness, and prolonged absenteeism. Several portions are indicative:

Yes, we were fired by the editor-in-chief of a socialist magazine for trying to start a worker co-op… Nathan became agitated… behaved in a hostile manner… started removing people from the company Slack… sent letters requesting resignations, eliminating positions… offering new ‘honorary titles’ which would have no say in governance… he admitted that he simply did not want Current Affairs to be a democratic workplace… he wrote: ‘I think I should be on top of the org chart, with everyone else selected by me and reporting to me’… We note darkly that he says ‘egalitarian community of friends,’ and not, of course, a workplace… he has effectively fired us for organizing for better work conditions… we are sad, aghast, betrayed… Nathan J. Robinson can write articles and give speeches, but… he simply isn’t up to the task… We have no better explanation for Nathan’s behavior than any of you, but it is clear to us now that this is simply the most extreme event in a pattern of controlling and dishonest actions that began long before this sequence of events and has created an untenable situation for the workers… this feels like a light going out.

Dr. Robinson’s responses changed over time. The initial response, he claims to have “irreparably lost faith” in his staff’s ability to collaborate effectively. Within the first 24 hours, Robinson changed the position, while retracting the original response. Now, he still supported a democratic workplace, but went against a co-op structure. He considered Current Affairs “purely” his project and not a collectively governed entity, but an “egalitarian community of friends.” 

He acknowledged personal leadership and shortcomings in this. At the same time, he maintained general support for labour organizing elsewhere. He did not address the hypocrisy allegations directly. Dr. Robinson took three actions. He:

  1. requested resignation of three staffers.
  2. reassigned an employee’s title.
  3. offered a contractor a different role. 

On August 19, 2021, the board of directors issued a public statement. No staff had been ‘officially’ fired, while severance discussions were ongoing. Subsequently, Current Affairs was announced as on hiatus on Twitter (now X) by Vanessa A. Bee. 

Uncertainty for the future of the magazine surrounded this hiatus. Dr. Robinson began reconciliatory efforts. He offered reinstatement of staff positions. Earlier, in February 2021, The Guardian discontinued Robinson’s U.S. opinion column. The discontinuation followed a satirical tweet about U.S. military aid to Israel. 

He struggled with severance negotiations and the maintenance of the organizational community. On August 13, Dr. Robinson proposed $234,352 (USD) in severance. Staff remained on the payroll through September, 2021; bylaws prevented formal terminations. Five departing staffers received severances totaling $76,014. This was about 34% of the magazine’s cash reserves. They remained on payroll through September 2021 per board bylaws.

Yasmin Nair alludes to departing staff spreading falsehoods; further, those leading to online harassment of Robinson and financial harm to the magazine. Direct causal connection and financial specifics remain unconfirmed. Structural and vision disagreements were the dispute, not ideological betrayal. 

The staff’s push for a co-op structure aligned with progressive values and Dr. Robinson’s stipulated values. The tension between individual centralized authority and collective governance showed in the story. Since 2023, no major developments on this particular narrative. He co-authored The Myth of American Idealism with Prof. Noam Chomsky in 2024. Currently, Current Affairs is operational and Dr. Robinson retains status as Editor-in-Chief.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Clergy Burnout: Understanding the Occupational Crisis in Ministry Post-Pandemic

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The New Enlightenment Project

Publication Date (yyyy/mm/dd): 2025/05/24

What are the primary causes and symptoms of burnout among clergy, and how has the post-pandemic era affected their mental health and professional efficacy?

Burn-out is a syndrome conceptualized as resulting from chronic workplace stress that has not been successfully managed. It is characterized by three dimensions:

  1. feelings of energy depletion or exhaustion;
  2. increased mental distance from one’s job, or feelings of negativism or cynicism related to one’s job; and
  3. reduced professional efficacy.

Burn-out an “occupational phenomenon”: International Classification of Diseases (2019)

Burnout is a psychological syndrome emerging as a prolonged response to chronic interpersonal stressors on the job. The three key dimensions of this response are an overwhelming exhaustion, feelings of cynicism and detachment from the job, and a sense of ineffectiveness and lack of accomplishment.

Understanding the burnout experience: recent research and its implications for psychiatry (2016)

Burnout is a state of physical, emotional, or mental exhaustion accompanied by decreased motivation, lowered performance, and negative attitudes toward oneself and others.

APA Dictionary of Psychology (2015)

Clergy are people. Intellectuals, granted, but they get burnout. Some colleagues with theological backgrounds pointed this out in commentaries, recently. So, I decided to look into this a bit more.

Burnout is not merely a colloquialism, but a occupational phenomenon, while not a medical condition. Since 2019, the World Health Organization has classified it as an occupational phenomenon, marked by emotional exhaustion, depersonalization, and reduced personal efficacy. Burnout is a more precise term for the real experience of emotional, mental, and physical exhaustion. 

They feel emotionally exhausted, psychologically depersonalized, and feel a reduced sense of accomplishment. Granted, clergy have a long list of duties. While some traditional duties have faded, many clergy have taken on new responsibilities, especially in digital outreach, social services, and crisis management.

Clergy have long hours, deal with congregational conflict, various social and ritual obligations, and the emotional labour of a community’s wellbeing. It’s couched in theological terms, but it’s secular concerns. 

I was interested in the topic. What I found was genuinely interesting, there have been studies on the clergy on their wellbeing. A Hartford Institute survey in the United States found 44% of clergy have thought of leaving the congregation while 53% thought of exiting ministry since 2020. 

This is a 16% rise since a 2021 AP News source. While the Barna Group has noted a decline in pastors considering quitting full-time ministry between 2022 (42%) and 2023 (33%), which may suggest a post-pandemic recovery or an early pandemic bump. 

Over in Portugal, a 2025 study of Catholic priests found 34% experienced daily fatigue and irritation. This is in spite of high ministry satisfaction. So, satisfaction and ‘burnout’ may be decoupled in some key aspects.  While a study of pastoral musicians in the States in 2024 found 83.8% had, at least, one burnout symptom, 41.3% fell low efficacy and 12.4% had high emotional exhaustion. 

A 2023 Wespath survey found 69% of clergy in the United Methodist Church felt “tired” or “have little energy.” Any congregational conflict or resistance increased burnout. 73% find finances “slightly stressful” in this denomination. 

While U.S. pastors as a whole report loneliness amongst 65% of them, they report frequent isolation in 2023. According to the Barna Group, this is up from 42% in 2015. 32% of the Church of England clergy did not trust their diocese to safeguard their well-being. The stories get even more complex. 

When using the Maslach Burnout Inventory or MBI, clergy burnout is real, but moderate compared to other helping professions. On Depersonalization, clergy scores (2.9–8.1) are lower than police (5.6–17.4) and emergency personnel (6.5–13.7), while  higher than counselors (1.7–26.9).

On Emotional Exhaustion, clergy scores (12.9–23.5) are lower than police or emergency personnel (14.3–26.6), while higher than counselors (8.6–42.4). On Personal Accomplishment,  clergy scores (32.8–40.8) are moderate, while worse than counselors (9.3–43.6). Clergy may experience unique challenges in trauma and moral injury.

Regionally, there are some insights. In the United States, mainline Protestants and small-church pastors, including Evangelicals, continue to experience burnout, while being less likely to leave. In the United Kingdom, 32% of the Church of England show signs of clinical depression. 1-in-5 meet clinical thresholds. They work 50-60 hours per week.

In Australia, 36% of clergy considered resignation in 2023. Women and solo clergy are higher risk in those categories. In Portugal, Catholic priests report high satisfaction and significant fatigue. Now, the intriguing part is the emerging issues around and after the most recent global pandemic. 

70% of U.S. pastors report mental health flourishing in 2023. It was 64% in 2021. Clergy burnout are driven primarily by loneliness and congregational conflict. If they, or others experiencing burnout, want to reduce the burden, they can do some things:

  • Regular breaks reduce emotional exhaustion.
  • Peer groups and mentoring with extraversion and leisure.
  • Programs to address financial stress.
  • Tailored coaching leveraging extraversion.
  • Combining trauma care with workload boundaries.

Burnout for clergy is marked more for the younger clergy with heavy workloads, conflict-ridden environments, and in the post-pandemic setting. 

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Reconciling Indigeneity, Humanism, and Atheism: A Conversation with Dennis Bevington

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The New Enlightenment Project

Publication Date (yyyy/mm/dd): 2025/05/24

*This interview is a contribution to an upcoming text on global indigeneity and international humanism from In-Sight Publishing.* 

How do Indigenous communities in Canada reconcile traditional spirituality with Christianity and humanist or atheist worldviews?

Dennis Bevington, former MP for the Northwest Territories, talks about the intersection of indigeneity, humanism, and atheism. He is non-Indigenous and was mayor of Fort Smith–a majoritively Indigenous fort in the Northwest Territories. Bevington reflects on his journey from a scientific worldview to curiosity about unexplained phenomena, while maintaining non-religious beliefs. He highlights how Indigenous communities blend traditional spirituality with Christianity, and how humanists reconcile identity without supernaturalism. Bevington describes the challenges of constitutional development, colonial legacies, and the shift in governance structures. He emphasizes the importance of open public dialogue and respect for cultural integrity, noting practical examples of syncretism, such as combined Indigenous and Christian ceremonies at community events.

Scott Douglas Jacobsen: Today, we’re here with Dennis Bevington, former Member of Parliament for the Northwest Territories from 2006 to 2015. So today, we will discuss indigeneity, humanism, and potentially atheism, and how one can navigate or reconcile these elements.

Many people have explored this intersection, but from what I’ve seen, it’s often approached on a national level while being grounded in small, in-depth, often syncretic case studies. This reminds me of how a friend of mine, Tsimshian, an Alaska Native and American Presbyterian minister, approaches this. Her theology is rooted in the traditional Indigenous beliefs she already held.

That sort of blending seems familiar across Indigenous communities in Canada as well. So, how would you frame the relationship between indigeneity and, primarily, Christianity in Canada? And for the minority within those communities who identify as atheist or humanist, how do they work that out for themselves? How do Indigenous people in Canada reconcile their Indigenous identity with the legacy of Christianity, which was imposed on many of their communities through colonization?

Dennis Bevington: Regardless of atheism, many Indigenous communities seem to understand that reconnecting with a form of spirituality aligned with traditional worldviews is a meaningful and healing process.

Even if someone is not drawn to spiritual practice themselves, there is often deep respect for those who are. This is especially evident in individuals recovering from addiction, systemic poverty, and intergenerational trauma—issues that disproportionately affect Indigenous communities in Canada. There is a greater respect today for Indigenous spirituality than there was, say, forty years ago. That respect has grown.

I have good friends who practice Indigenous spirituality. I sometimes join them in sweat lodge ceremonies—probably every couple of months. What stands out to me is the openness: They say, “Pray as you see fit.” Some rituals are followed, and they ask that you respect them, but the experience itself is collective, inclusive, and welcoming.

That’s my connection to Indigenous spirituality. I don’t identify as a religious practitioner, but throughout my life, as a mayor and then as a Member of Parliament, I’ve appreciated what religion and spirituality can offer communities in a positive sense. They can provide support, purpose, and healing, which is a very important part of many people’s lives.

Jacobsen: Is there ever any sense of being “in the closet” as a humanist or atheist within your community in Canada?

Bevington: No, not really. That’s not a significant issue where I come from.

My immediate family—my son, my daughter, and my wife—are all spiritual, but I wouldn’t necessarily call them religious. They don’t attend church but gather every Sunday to connect, talk about spirituality and Christianity, and support one another. They know I don’t share the same interest in spirituality as they do, and they’re completely accepting. They don’t criticize or pressure me about it.

But I live in a fairly unique community. I don’t think you’d find the same degree of empathy or acceptance for non-religious individuals—people who identify as humanists or atheists—in many other small rural communities across Canada. It depends on the specific community. Some communities are accepting, while others are not. It wouldn’t always be well-received.

Jacobsen: What is the population of your community?

Bevington: For the transcript, the population of Fort Smith, where I live, is about 2,500 to 3,000.

Jacobsen: Would that be about the average population size for small communities in Canada, or more specifically, in the Northwest Territories?

Bevington: No, not quite. In the Northwest Territories, we have 33 communities. There’s one major centre—Yellowknife—with around 20,000 people. Then there are a few mid-sized communities like Inuvik and Hay River, each with about 3,500 people, and Fort Smith, which is slightly less than that. After that, the numbers drop significantly. Many communities have populations around 1,000 or fewer. Quite a number of them have between 300 and 500 people, and a few have as few as 100.

It’s interesting when you look at the demographics. Communities tend to stay at a specific population size until something triggers growth, like economic development or government investment, and then they jump to a higher size. It’s a growth phenomenon. I remember reading about it years ago, though I wouldn’t call myself an expert.

You can see it in Alberta, where some communities have grown this way. Another example is Nunavut, where the birth rate is high and communities are expanding rapidly. That’s part of why Nunavut faces such severe housing shortages—it puts intense pressure on community infrastructure.

Jacobsen: Were you always a humanist, or did you have a prior philosophical or religious commitment?

Bevington: No. I was always—well, even when I was younger, attending church with my parents—I didn’t find it interesting. I wasn’t drawn to religion. In school, I would get into long debates with teachers who held religious beliefs. We’d have extended dialogues about the nature of the universe and similar topics. So, from early on, I was very much on the scientific side.

Over time, my attitude has shifted slightly. I’m still not religious, but I sense that there’s some creative force or order in the universe that remains unexplained—and that idea interests me more now than it used to. But I haven’t found anything that leads me to a firm conclusion, and I certainly haven’t experienced any spiritual awakening.

Jacobsen: So, the proverbial finger hasn’t come out of the sky and tapped you on the head?

Bevington: No, not at all—and I’m perfectly comfortable with that. I don’t feel any remorse about not having a strong sense of spirituality.

I also see the problems that sometimes arise for people with fixed religious beliefs. Those beliefs can lead to rigid views about what will happen in the world, the universe, or their personal lives. That rigidity can become limiting or even harmful.

Jacobsen: For those First Nations or Métis people who are not particularly adherent to traditional beliefs and practices, or who take part in ceremonies but do not believe in the supernatural aspects, are there meaningful distinctions we should be aware of? Whether they are Cree, Métis, Chipewyan, or from elsewhere in the region where you served as mayor and grew up, do you notice different paths people take regarding philosophical or spiritual reconciliation?

Bevington: That’s a big question. Reconciliation and restoration of Indigenous and Métis culture have been difficult and remain incomplete. There are still many areas of pain and struggle. It’s hard to imagine it reaching full realization any time soon, though there is some hope.

I’ve noticed that there are two bands in our area. One of them places a stronger emphasis on traditional spirituality, and it seems to be seeing better outcomes—more cohesion, more cultural vitality—than the one that doesn’t put as much effort into practicing or maintaining those traditions.

Traditional spirituality gives people a sense that their culture is important, meaningful, and filled with integrity. Those are the qualities people need to lead good lives. If someone has grown up facing addiction, family trauma, or unstable relationships, it’s tough to move forward without becoming hardened by those experiences. Even if they survive or prosper in material terms, there’s a psychological toll. Traditional spiritual practices can soften that hardening and reintroduce a sense of worth and purpose.

And that hardened attitude is a difficult thing to overcome. It often means you make choices that, later on, you might not feel good about. But if you’ve become hardened, brush it off and continue on the same path. Many Indigenous people recognize the sickness in broader non-Indigenous society—the degree of corruption—as part of what drives the larger system. Those who see this often become quite jaundiced. I don’t believe that leads to a healthy or prosperous way of life.

Jacobsen: That sounds to me like a textural and aesthetic analysis of ethics, where, in mainstream Anglo and Franco-European Canadian culture, societal pathologies stem from the economy. That economic foundation leads to psychological patterns, such as greed, avarice, the willingness to trample over others, and the drive to avoid any internal or external state of poverty, at all costs.

Bevington: Yes, exactly. And how that plays out in some Indigenous communities, which is quite interesting. There’s now much power available to Indigenous people in various ways. But power—well, in broader society, we have structured systems for contesting and distributing it. I’m not sure those systems reflect the traditional Indigenous approach to power.

Now, Indigenous people are engaging with a different kind of power—often externally imposed—and that shift creates conflict and tension. I’ve seen this in band governance and Métis relationships over the years. If there had been a more traditional sense of power sharing or collective decision-making—something culturally rooted and accepted by everyone—it might have created a smoother path.

But this transition, from traditional power dynamics rooted in family, oral tradition, and communal responsibility, to a Western model where power is expressed by marking a ballot in an election, is fundamentally different. It’s a difficult shift. Even in non-Indigenous communities, we see significant challenges with political transformation. So, the added burden of shifting cultural paradigms in Indigenous communities only makes it more complex.

We see court case after court case—this is ongoing. It is one of the persistent problems with the systems that have been set up for Indigenous peoples to access and exercise power within a colonial framework.

Jacobsen: If you could design your ideal governance structure that balances contemporary humanist ethics with Indigenous systems of decision-making and power, while honouring the reconciliatory efforts of the Canadian government, what would that look like?

Bevington: I’ve thought about that quite a bit, especially in the context of the Northwest Territories. We still don’t have a finalized constitutional framework. I was co-chair of the Constitutional Development Steering Committee in the mid-1990s, when we created two separate territories. Nunavut resolved its constitutional questions internally and established a system that, in many ways, has served them well.

In contrast, here in the Northwest Territories, as we entered the same constitutional development process, there was resistance at many levels to the ideas coming out of our committee. We hosted a large constitutional conference in 1996. It became a real moment of understanding—a positive experience overall—but the follow-through wasn’t there. There was a point where we came to a shared understanding—that Indigenous and public governments needed to advance on parallel tracks, with mutual respect on both sides. Yes.

But just two weeks later, the federal government cut off funding for our organization. This happened with the support of the Premier of the Northwest Territories, who was Inuvialuit—Nellie Cournoyea. In some ways, she was the outlier in all this, likely because she had stronger linkages to Nunavut, which was being separated. That area of the Northwest Territories was particularly complex regarding constitutional development. The best solution she saw, it seems, was to ignore the whole process.

So that’s where I’ve seen real tension in moving forward. There have been good ideas—ways of maintaining the notion that Indigenous and public governments should be equal, with clear systems for providing services and legislation that respects both. Some of those ideas are still being tested today.

Under the Harper government, during the devolution agreement of 2013–2014, the federal government essentially said: “This is your responsibility now, territorial government. You figure out the relationship.” They weren’t particularly interested in engaging with the more profound constitutional questions. They did care about ensuring that governance debates would not hinder resource development. But as for how we chose to live together? That wasn’t a concern for them.

That’s my observation, as I was a member of Parliament at the time and was closely involved in the devolution discussions in Parliament. Now the Liberals are in government. They tend to be centralists in many ways, and it’s hard to get a clear sense of how they view constitutional development in the North. Their model leans more toward the idea that Indigenous governments should be separate, not twin tracks working in parallel with public governments. So it’s less about integration and more about separation.

Over the years, I’ve gotten people interested in constitutional development. I did this both as a Member of Parliament and afterward. But it’s not been easy to get people involved, especially in a public way. And that’s a significant problem, because these things must be public. The discussion has to be open. The thinking has to be transparent. You can’t decide these matters behind closed doors, in a cabinet room, or through bilateral conversations with First Nations leadership that exclude the public.

Unfortunately, there is a great deal of reluctance now to engage in public discussions about constitutional change, perhaps because past efforts have been frustrating or inconclusive.

Jacobsen: Earlier, you focused more on the role of individuals in this process. Can you take me back to that line of thought?  It was both a collective and individual question. We discussed governance, relationships, realistic and evidence-based reconciliation, and how those can align with humanist values while respecting traditional structures.

The individual side of the question concerns the appropriateness of someone’s relationship to Indigenous governance structures, alongside those imposed by the Canadian government, especially when that individual holds humanistic or explicitly humanist values. How does one think through this deeply and find an appropriate balance that feels suitable to them?

So yes, the collective aspect is more pragmatic and focused on governance for everyone. The individual side is more about philosophical reconciliation: aligning ethics and worldview. Then, we can state the obvious parts in passing, such as the humanist rejection of supernaturalism and divine intervention. That shapes how one engages with spiritual traditions.

Bevington: Yes, that can be challenging. For Indigenous people, belief in the Grandfathers—those who have passed on—is central to traditional spirituality. They’re seen as spirits carrying messages and providing Indigenous people protection and guidance. That’s a deeply embedded part of the spiritual worldview.

So yes, if you come from a humanist position that excludes supernaturalism, then you’re setting aside a significant dimension of Indigenous spirituality. That’s not a small thing—it’s foundational.

Over the years, I’ve come across experiences that I would describe as, at the very least, interesting—maybe what people might call paranormal. I can’t say more than that. I’m still fundamentally someone who approaches things scientifically or rationally. But I’ve witnessed things—some personally, others through people I trust in the community—that are difficult to explain.

And there is still a strong element of this belief system among most Indigenous people. A large number continue to report experiences with spirits or ghosts. That’s very real to them—it’s culturally embedded.

Jacobsen: That’s a fascinating intersection—both anthropologically and psychologically. Many Indigenous people had grandparents or great-grandparents who were ideologically colonized through Christianity. That belief system brought a complex spiritual cosmology: angels, demons, spirits, and a divine moral order.

So when you speak about beliefs in ghosts, the Grandfathers, and even paranormal experiences, those might get interwoven with Christian symbols and narratives introduced by force or coercion. Some people adopted them, but for many, these beliefs were imposed.

Bevington: Yes. Let me give you an example. One time, a local man approached me and my brother-in-law. He knew us both as responsible members of the community. He approached us very concerned and said, “Someone is practicing bad medicine on me.”

He was serious. He believed that a person in the community was intentionally harming him through spiritual or ritual means—what some might call bad medicine. It wasn’t just superstition to him. It was a lived experience with real emotional and psychological weight. He was seeking help—not from a doctor, but from people he trusted in the community.

He mentioned the person’s name. Three days later, he was found dead on the side of the highway. The police concluded it was an accident involving his rifle—he was reportedly pulling it out of his truck when it discharged.  Later, I discovered that the first person on the scene—the one who reported the incident—was the same person he had identified as practicing the bad medicine on him. 

I reported that to the police at the time because I thought it should be taken into account, but nothing came of it. No one followed up. It was officially recorded as an accident. However, the circumstances struck me as very odd.

Jacobsen: Perhaps shifting from contrast to comparison—since we’re short on time—what would you say are some similarities between Indigenous traditional beliefs, at least among the bands in your region, and Christianity? What aspects seem more easily reconcilable?

I can offer a practical example. I recently interviewed a man from Aotearoa New Zealand—he’s Māori and the author of Māori Boy Atheist, the only book written on Māori atheism and humanism. We did a long-form interview and a series of follow-ups.

During the conversation, he pointed to the haka—the traditional Māori war dance that has become widely known partly because of Dwayne “The Rock” Johnson and the New Zealand All Blacks. It’s culturally prominent.

Looking at the haka, I saw no inherent contradiction between the dance and a humanist or atheist worldview. It did not require supernatural belief, making it an easily reconcilable cultural practice requiring little cognitive dissonance.

So, are there elements like that in your community—things that are easily reconcilable between Christianity and indigeneity or between humanism and indigeneity? 

Bevington: Sure. From my experience, yes. For example, just the other night, I was at a celebration hosted by one of the bands. They invited a well-known drumming group. At the event’s start, they performed a traditional drum prayer to open the evening. But afterward, they also made the cross sign and recited a Roman Catholic prayer.

So the traditional Indigenous prayer and the Christian ritual were used—one after the other, without contradiction. That’s quite common among many conventional people in the region.

Jacobsen: Thank you for the opportunity and your time, Dennis.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Lindsay Shepherd’s Academic Freedom and Free Speech Case: The Chronology and Facts

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The New Enlightenment Project

Publication Date (yyyy/mm/dd): 2025/05/23

How has the Lindsay Shepherd case influenced freedom of expression policies and academic freedom standards at Canadian universities?

Everyone has the following fundamental freedoms:

(b) freedom of thought, belief, opinion and expression, including freedom of the press and other media of communication.

Canadian Charter of Rights and Freedoms, Section 2(b)

The University is a public body… subject to the Charter. The actions taken to discipline the students for their online comments infringed their right to freedom of expression.

Pridgen v. University of Calgary, 2010 ABCA 347

Colleges and universities must implement a free speech policy that conforms to the principles of free expression as expressed in the University of Chicago’s Statement.

Ontario Ministry of Training, Colleges and Universities, 2018 Directive

Academic freedom includes the right to teach, learn, study and publish free of orthodoxy or threat of reprisal… and to express one’s opinion about the institution, its administration, and the system in which one works.

Canadian Association of University Teachers (CAUT) Statement on Academic Freedom

Prelude to Controversy: Free Expression in Higher Education

Over time, controversies may settle, particularly in Canadian academic culture.

Lindsay Shepherd’s academic case began in November 2017. It involved academic freedom and freedom of expression. The debate originated at Wilfrid Laurier University (WLU). What happened?

Shepherd showed a video of Jordan Peterson in class. Shepherd filed a lawsuit in June of 2018. WLU later apologized. The case was cited in national debates about freedom of expression policies at Canadian universities. Ontario mandated policies in 2018. Let us go into some of the details and further outcomes.

2017: Context and Early Developments in the Shepherd Case

In late 2017, Lindsay Shepherd was a Canadian graduate student and teaching assistant. On November 1, 2017, she showed two TVOntario’s The Agenda clips of Dr. Jordan Peterson speaking on Bill C-16. Shepherd presented the Peterson video to engage students. She reported no firm opinion of him. She did this in a first-year communications class. The action appeared intended to illustrate a debate on gender-neutral pronouns. This triggered administrative action. Bill C-16 amends the Canadian Human Rights Act and the Criminal Code. “Gender identity” and “gender expression” are added to the list of prohibited grounds of discrimination. It also extends protections against hate speech and hate propaganda.

Following the class on November 8, 2017, a student approached WLU’s Rainbow Centre. They had concerns about the clips shown. The Centre contacted the university administration. The specifics of the complaint are uncertain; no formal complaint was ever filed. Shepherd was called into a supervisory meeting with Nathan Rambukkana (Shepherd’s Supervisor), Adria Joel (Gender Violence Prevention), and Herbert Pimlott (Program Head). The processes followed leading to the meeting are uncertain. The meeting lasted 40 minutes. The three expressed concerns that her actions had created a ‘toxic climate.’ The reason: Neutral presentation of clips. Shepherd was asked to pre-approve all lesson plans in the future. Shepherd recorded the meeting on her mother’s advice after receiving a vague email about the meeting.

On November 10, 2017, Shepherd released a meeting recording to the National Post. She believed the issue was of public interest because universities hold a societal role and garner taxpayer funding, so she contacted the media after the private meeting. The recording emphasized freedom of expression, Bill C-16, and the Canadian Human Rights Code. It garnered national attention. The incident sparked ongoing national debates on academic freedom at WLU and beyond.

On November 21, 2017, WLU President Deborah MacLatchy and Nathan Rambukkana published public apologies. They stated that Shepherd had done nothing wrong. Rambukkana and Pimlott emphasized the need for a “safe learning environment” and criticized ideas lacking “academic credibility.” MacLatchy acknowledged an “institutional failure.” (Later, Shepherd described Rambukkana’s apology as “disingenuous” in her lawsuit.)

On December 18, 2017, Robert Centa conducted an independent inquiry. Centa concluded that no formal complaint was filed, the two clips shown did not violate policy, and the meeting represented “significant overreach.”

2018: Litigation, Legislative Response, and Public Discourse

In January 2018, Shepherd founded the Laurier Society for Open Inquiry with two other students. LSOI invited controversial speakers and faced some challenges, including high-security costs. In May 2018, Canadians for Accountability awarded Shepherd the Harry Weldon Canadian Values Award. WLU also approved a Statement on Freedom of Expression. The policy outlines student discipline via the Non-Academic Code of Conduct. It requires compliance for group recognition and funding. It directs unresolved complaints to the Ontario Ombudsman. Also, the policy mandates annual implementation reports starting September 1, 2019.

In June 2018, Shepherd filed a $3.6 million lawsuit against WLU, Rambukkana, Pimlott, Joel, and a student. She alleged constructive dismissal, harassment, and negligence. Independently, Peterson filed a $1.5 million defamation suit against WLU and involved staff based on the comments in the 2017 meeting. It was filed separately from Shepherd’s.

In August 2018, Ontario mandated publicly funded colleges and universities to adopt free speech policies based on Chicago Principles, based on a broader debate on academic freedom and free speech, which included Shepherd’s case. All institutions are required to report annually to the Higher Education Quality Council of Ontario.

In December 2018, Rambukkana and Pimlott lodged a third‑party claim against Shepherd as part of legal proceedings related to Peterson’s lawsuit. The professors argued that Shepherd should be liable for damages from releasing the recorded meeting. They argued that Shepherd was responsible for recording and publishing a private meeting. Privacy and free speech rights conflicted.

In response to Ontario’s 2018 mandate, publicly funded universities were mandated to establish free speech policies by January 1, 2019. Enforcement is overseen by the Higher Education Quality Council of Ontario (HEQCO). Institutions that are non-compliant may face reduced funding. The Campus Freedom Index, published annually since 2011, documented persistent institutional failures. In 2018, WLU and six other universities earned an “F” grade on free speech.

2019-Present: Lindsay Shepherd Lawsuit Dismissal, Twitter Ban, and Ongoing Free Speech Debate in Canadian Universities

2019, the University of Ottawa and the University of Alberta provided unconditional protection. The rest had caveats. In 2020, thirteen universities earned an “F,” and 21 student unions failed. As of 2025, there have been no significant developments in these policies, though they remain actively debated. The 2018–2019 frameworks are still in place.

On February 7, 2019, Shepherd became a Campus Free Speech Fellow at the Justice Centre for Constitutional Freedoms. On July 14, 2019, Twitter (now X) banned Shepherd. The exchange became public and controversial, leading to media scrutiny of both parties. The exchange was deemed “abusive behaviour.” The ban stemmed from a Twitter exchange involving comments related to reproductive health and public figures. Later that July, her account was reinstated.

Shepherd’s teaching contract was cancelled in early 2020. As a teaching assistant, not a faculty member with a formal academic contract, non-renewal can be common and not necessarily punitive. Peterson’s lawsuit was dismissed in April 2024 on legal grounds and procedural merit. The full judgment text is not public. On November 8, 2024, a court dismissed the $3.6 million lawsuit. As of May 23, 2025, the dismissal has been noted in public summaries, but the ruling text is not publicly available yet. National discussions on the balance between free speech equity, diversity, and inclusion continue on Canadian campuses. The 2018–2019 policy frameworks are extant.

Now, Shepherd’s case remains central to debates over academic freedom. WLU and other universities continue to publish annual free‑speech reports, and others, like the Campus Freedom Index, track compliance and campus speech environments. Shepherd’s memoir, “Diversity and Exclusion: Confronting the Campus Free Speech Crisis,” offers a detailed presentation of opinions on academic freedom.

The chronology reveals an ordinary pedagogical decision leading to national debates, legal battles, and policy changes. The case and the lawsuit’s impacts on Shepherd’s academic career and professional legacy remain unclear. Its long-term impact remains to be seen.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Diplomatic Tragedy in D.C.: Murder of Israeli Embassy Staff Linked to Antisemitic Hate Crime and Terrorism

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The New Enlightenment Project

Publication Date (yyyy/mm/dd): 2025/05/22


What are the key details surrounding the May 21, 2025, murder of Israeli diplomats Yaron Lischinsky and Sarah Lynn Milgrim outside a Jewish museum in Washington, D.C., and how are authorities framing it amid rising antisemitism?

On May 21, 2025, in Washington, D.C., two young staff diplomats–Yaron Lischinsky (30) and Sarah Lynn Milgrim (26)–were murdered. They were shot outside of the Lillian & Albert Small Capital Jewish Museum. 

Lischinsky served in the Israeli Defense Forces and then earned degrees in international relations and diplomacy. He championed the Abraham Accords and interfaith dialogue and was a Christian convert to Judaism. 

Milgrim holds a bachelor’s degree from the University of Kansas and dual master’s degrees in international affairs from American University and the United Nations University for Peace. She researched peacebuilding with Tech2Peace, then joined the embassy’s Department of Public Diplomacy in 2023. She was active in a Reform Jewish synagogue. 

They came from the “AJC ACCESS Young Diplomats Reception” of the American Jewish Committee (AJC). AJC is intended to foster unity amongst young Jewish professionals. Yaron Lischinsky, a German-Israeli, served as a policy research assistant at the Israeli Embassy. Sarah Lynn Milgrim, an American from Kansas, worked in the embassy’s public diplomacy department. Both are working for peace and dialogue in the Middle East. 

The suspect is Elias Rodriguez (30) from Chicago, Illinois. He was apprehended at the scene. He shouted “Free Palestine” upon arrest, among other slogans. Court documents reveal Rodriguez saying, “I did it for Palestine, I did it for Gaza.” 

Rodriguez earned a bachelor’s degree in English (2018) from the University of Illinois Chicago. He worked at the American Osteopathic Information Association and was an oral history researcher for The HistoryMakers. Past affiliations include the Party for Socialism and Liberation and ANSWER. He bought a 9 mm handgun five years ago.  

He arrived in Washington on May 20, 2025. He purchased tickets to the reception shortly before the event. He was pacing outside the museum. Surveillance shows several shots fired as the couple departs. There was a pause for reloading. He discarded the weapon. He entered the museum. Event security detained him.

Investigators examined an alleged manifesto online by Rodriguez. It condemns Israeli actions in Gaza and praises prior protests. Rodriguez has been charged with two counts of first-degree murder, murder of foreign officials, and multiple firearm-related offenses. 

Authorities are investigating the incident as both an act of terrorism and a hate crime. Interim U.S. Attorney Jeanine Pirro characterized it as a “death penalty‑eligible case.” Preliminary court hearing is June 18, 2025.

Some reports indicate wide condemnation as an antisemitic act. Israeli Prime Minister Benjamin Netanyahu and Foreign Minister Gideon Saar attribute the murders to rising antisemitism. President Donald Trump condemned the killings. He described them as ‘antisemitic’ and calling for an end to hate-driven violence. Secretary of State Marco Rubio labelled the act as a “brazen act of cowardly, antisemitic violence.”

Israeli embassies are reported to heighten security measures globally. Concerns intensified for the safety of diplomatic personnel and Jewish institutions with escalations in the Israel-Gaza conflict. 

The Anti‑Defamation League reported over 9,300 antisemitic incidents in 2024, which is a 344% increase over five years. U.S. Attorney’s Office and the FBI continue to investigate.

With files from Reuters, The Associated Press, The Washington Post, and the Jewish Telegraphic Agency.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

The Hunger Games: or, The Development Digital Crucible

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The New Enlightenment Project

Publication Date (yyyy/mm/dd): 2025/05/22

How did the term “incel,” originally coined as a gender-inclusive support label, evolve into a male-dominated ideology associated with misogyny and violence?

I was trying to create a movement that was open to anybody and everybody.

Alana, “The Woman Who Accidentally Started the Incel Movement” (2016)

Incels are heterosexual men who blame women and society for their lack of romantic success… A subset of the online misogynist “manosphere” that includes Pick Up Artists and Men’s Rights Activists, incels are known for their deep-seated pessimism and profound sense of grievance against women… The incel ideology is rooted in the belief that women have too much power in the sexual/romantic sphere and ruin incels’ lives by rejecting them… Incels are the most violent sector of the manosphere, and have perpetrated a range of deadly attacks against women…

Anti-Defamation League, ​​“Incels (Involuntary celibates)” (July 29th, 2020; Updated June 26th, 2024)

Alana, who identifies as queer, originally intended “​​involuntary celibate,” coined in 1993 in Toronto/Ottawa, as a movement for everybody. One can see echoes in the originator of #MeToo, Tarana Burke, who said, “The #MeToo movement is a movement for everyone…. It’s not a Black movement, but a movement that centers Black people.” She also is quoted saying, “We acting like we scared, this is our movement, this is a people’s movement. They don’t get to define what this movement is about.” As with many grassroots movements, founders lose hold on the faithful at some point. 

Alana’s Involuntary Celibacy Project was intended as a place for men and women confused about dating, and as a friendly space. An essay preceded this project and is the source of the 1993 coinage. However, Alana did not contract “involuntary celibate” into “incel.” The website users proposed the term “incel,” because it was “easier to say.” The abbreviation “incel” became common on discussion fora between 1997 and 1999. Things became less moderate, users began to self-identify in forums like “Alt.Support.Incels.” Decades later, the term, “incel,” became deeply linked to misogynistic murders. Alana reflected colourfully, “It’s not a happy feeling… It feels like being the scientist who figured out nuclear fission and then discovers it’s being used as a weapon for war.

Involuntary celibate was created and meant as a reference to any gender who experienced unwanted singleness. No animus to women or sexually active people. Alana left Alana’s Involuntary Celibacy Project around the late 1990s, possibly as early as 1997. She is in her early 50s now. Regardless, others took over. Slowly, some men became the majority. These drifted into male-only spaces. It is overwhelmingly cisgender heterosexual men now. “Involuntary celibate” as a portmanteau “incel” emerged by the late 2000s. Online fora–Love-shy.com and 4chan–used the term with negative connotations. Mainstream notoriety began post-2014 after Elliot Rodger’s murders. 

These killings are commonly seen as the first major act of mass violence and ideological crystallization of modern incels. Media and law enforcement reports have increasingly focused on violent offenders who self-identify as “incel.” Since Elliot Rodger’s 2014 mass killing in Isla Vista, California, the FBI included ‘incel’ in domestic terrorism threat assessments since 2019 now. Rodger’s manifesto framed women as collectively guilty for his perceived suffering. By implication, his murders were an act of individual killing grounded in perception of the victims’ collective culpability. The full transition to negative frames about one gender, from the original gender neutral and positive meaning, took about two decades or so. 

Cambridge Dictionary defines incel as follows, “Member of a group on the internet who are unable to find sexual partners… and who express hate toward people they blame.” In short, the term was a support label then became an extremist banner. Its founder no longer endorses the term. Now, the mystery is any correlates or a singular causal link. Across history, some men resent women, think Elliot Rodger, and some women hate men, think Valerie Solanas. The mystery remains: is there a singular causal link between involuntary celibacy and acts of violence? 

Brandon Sparks, Alexandra Zidenberg, and Mark Olver, in “Involuntary Celibacy: A Review of Incel Ideology and Experiences with Dating, Rejection, and Associated Mental Health and Emotional Sequelae” (2022) said, “To date, there is no conclusive account or explanation for why select incels decide to engage in acts of violence; perhaps this is what makes the incel community so concerning to policy makers, feminist researchers, and the general public.”

On the former case, “I will punish all females for the crime of depriving me of sex.” (2014) On the latter case, “To call a man an animal is to flatter him; he’s a machine, a walking dildo” or “He is a half-dead, unresponsive lump, incapable of giving or receiving pleasure or happiness.” (1967) I see three core pathways of thought. Some individuals genuinely experience social rejection, mental illness, or online radicalization. Factors not reducible to gender alone. Reactance to the former, “This doesn’t represent all men”–a defensive posture, fence building. 

To the latter, “These are MRA talking points.”–an accusatory stance, janitorial work. Both speak to biases. The former for men, not necessarily against women; the latter for women, not necessarily anti-men. Brief apologia for clearly stated attitudes followed by extreme criminal acts. The comparison is thematic. Solanas almost killed Warhol; Rodger’s evolved into a posthumous organized movement. To respond to some defenders, if Solanas meant SCUM Manifesto as a joke, then an attempted murder of a male is a terrible punchline. 

If some among these minorities of girls and boys, men and women, are criminals, then it’s a criminal justice issue. If others among these minorities of them are hurting and feeling unheard, then there’s another productive path for this too. The third option is seeing both forms of sexism as problems. It provides a lens for solutions-oriented work. Efforts towards the more general vision of a freer world with greater parity. A world where women can make strides in public and men can make leaps in private. These are choices. As women have made gains in public leadership, men are making strides in private and caregiving domains.

Take, for example, Iceland, for the first time, they have women as both Prime Minister and President. President Halla Tómasdóttir and Prime Minister Kristrún Frostadóttir since 2024. They weren’t the first either. Sri Lanka did this in 1994. Finland did this in 2003 and 2010-2011. Estonia did this in 2021. Likewise, we have men entering nursing, early childhood education, social work, and becoming stay-at-home parents. Movember and HeadsUpGuys promote male mental health. Nordic countries have a use-it-or-lose-it paternity leave access. More shared custody and equal parenting happens in separation proceedings. Dads have parenting blogs. Men’s podcast and discussion circles exist, and so on.

Much popular reportage reduces the term to a slur, often against young men and teenage boys. An insult to others akin to YouTube arguments devolving to mutual shouting matches hinging on accusations of one, the other, or both, being a “Nazi.” Colloquially, “incel” is a male-gendered epithet. Some scholars make distinctions, though. Those are telling. They indicate the reality of the plural nature of the term “incel.” For instance, by implication, the original larger group of involuntary celibates is extant. Scholars distinguish between “true incels” and “ideological incels.” True incels are the original group: those seeking support. A legitimate and humane community-building effort of mutual relational assistance, a la Alana in 1993. Ideological incels are those promoting misogyny and violence, even engaging occasionally in acts of mass killing. Some online incel subcultures actively reject violence, while being hostile to mainstream feminism or dating norms. Still hate is present, it’s more specific to contemporary dating and some types of feminism. 

In sum, ‘incel’ is not a monolith. It is a term with a history, a spectrum of meanings, and a contested present. The original creation and meaning by Alana was a positive social contribution for all genders. In popular usage, it became the lost child, the Prodigal Son.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

PM Mark Carney’s Legacy and the Hidden History of Fort Smith’s Indian Day Schools

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The New Enlightenment Project

Publication Date (yyyy/mm/dd): 2025/05/21


How does Prime Minister Mark Carney’s family history intersect with the legacy of assimilationist education and Indigenous policy in Fort Smith, Northwest Territories?

Mark Carney’s Election and the Shadow of History

Prime Minister Mark Carney of the Liberal Party of Canada ran and won in the last federal election in Canada. The federal election took place on April 28, 2025. He became the 24th Prime Minister of Canada. He comes from a Roman Catholic family background, particularly through his father, Robert James “Bob” Carney. He was a high-school principal and university professor who lived and worked in Fort Smith, Northwest Territories, in the 1960s. This prompts a deeper examination of the historical record. One can focus on surface-level news coverage using terms like ‘culturally retarded’ based on secondary unverified sources, then miss the deeper narrative surrounding the Prime Minister’s father. Surface-level coverage, akin to broad-stroke commentary common on social media, can serve a role in initial public awareness. However, it must be approached with accuracy and care. Alternatively, one can go beyond the conventional centre-left framing in Canadian media, or disregard it entirely, as many centre-right outlets do. This analysis seeks to move beyond binary framings. Life does not come in neat packages.

Institutional Foundations in Fort Smith

Robert Carney served as the then-principal of Fort Smith Federal Day School in January 1959. It was officially named Joseph Burr Tyrrell School in March 1961. It initially offered Grades 1‑12 to pupils drawn from across the Mackenzie District. Its official name was not Fort Smith Federal Day School but Joseph Burr Tyrrell School, which primarily served Indigenous students. Federally, JBT was run as an ‘Indian day school.’ In 2019, the school was formally listed in the Federal Indian Day School Class Action (“Schedule K”). Fort Smith has a population of around 2,248, in 2021, and 63% identify as Indigenous. Today, there are approximately 280 pupils and 40 staff. Languages offered are English, French, Cree, and Chipewyan.

There was inclusion in compensation processes for day‑school survivors. The principal Carney oversaw Indigenous youth and children in the Fort Smith locale. They were housed in nearby church-run residential facilities. However, Carney did not oversee residential schools directly. Carney’s professional life was deeply rooted in his administrative work in the North of Canada, which was aimed at the local Indigenous communities. Then-Principal Carney was deeply committed to the Catholic faith based on an analysis of statements purportedly made in a 1965 CBC Radio interview. By 1965, the school had 33 classrooms, an auditorium, an industrial‑arts shop, a home‑economics room, and served Grades 1‑12.

Cultural Framing and Assimilationist Education

He discussed the program at JBT for–in his terms–‘culturally retarded’ Indigenous children. According to later newspaper summaries of a 1965 CBC Radio broadcast, Carney reportedly described the ‘culturally retarded child’ as ‘a child from a Native background who, for various reasons, has not been in regular attendance in school.’ A phrase reported in secondary sources. Furthermore, no direct evidence of these statements extant could be found for this educational piece. The language reflects terminology and some people’s attitudes of the time. I repeat: These reported claims are currently unsubstantiated in addition to the claims about his administration of assimilationist policies. Regardless, as was widely done, Indigenous children at JBT were compared to the Euro-Canadian Catholic cultural and educational standards of the time. When speaking of Fort Smith and surrounding areas, we are talking of Dene nations, e.g., Smith’s Landing First Nation (Thebacha Dene), Salt River First Nation, and Métis Communities.

These Métis communities were descendants of Dene and European (primarily French) fur traders. The principal traditional language is Dënesųłiné (Chipewyan) spoken by Smith’s Landing First Nation and Salt River First Nation. The Chipewyan people of Smith’s Landing First Nation are descendants of those from the Lower Slave River and northeastern Alberta, while the Salt River First Nation are those who signed Treaty 8 in 1899.

The Local Nations and Their Histories

As per current commentary, then-principal Carney was a principal of a federal day school and adhered to assimilationist education policies, but was not a residential school principal. He ran JBT, not the boarding facilities. However, these operated in tandem with the residential institutions of Fort Smith. Indigenous children were boarded at a hostel or residence run by the Catholic Church and then sent to JBT for day classes. 

He was a bridge between Indigenous families and local communities, nuns, and clergy from the Roman Catholic Church who managed the hostels and missionary work. Fort Smith was formative for the work and life of Robert Carney circa 60 years ago. In the broader purview, Fort Smith functioned as a hub for residential schools and assimilationist educational efforts. (Roman Catholic) Church and State in Canada functioned in tandem with the colonial educational efforts of Euro-Canadians and the Catholic hierarchs. Oblate of Mary Immaculate and affiliated clergy had a strong presence with Bishop Gabriel Breynat (after which Breynat Hall was given its title) and Bishop Paul Piché leading initiatives there. The institutional aim was to facilitate the religious conversion of Indigenous children.

Church and State in the North

The accounts from former students, in addition to historical investigations, document severe abuse and harm documented in the residential schools of Fort Smith. Grandin College, though, has been remembered, as per the mixed moral history of Canadian society, for its positive mentorship and high-quality education. The Truth and Reconciliation Commission notes that Grandin College has one of the best reputations. Ethel Blondin‑Andrew credited the College for leadership training. It was founded in 1960 and became co‑educational in 1962, aiming to create future Aboriginal leaders. It was distinct from Breynat Hall when it came to sharing staff. Bishop Piché was appointed in 1959. He actively championed Grandin College for the OMI strategy for northern evangelization. Breynat Hall is remembered for significant abuses. Breynat Hall operated 1957‑1975. It was run by the Catholic Church, under federal control until 1969. Ottawa gave control to the Territorial government. The Church managed day‑to‑day operations with minimal federal oversight.

Grandin College, Breynat Hall, and JBT Compared

Survivors continue to speak out. JBT was known for mistreatment and discrimination, too. Jeannie Marie-Jewell, a Fort Smith Dene woman who became an NWT MLA, has recollections. She was made to attend it when her mother was sick. She described the supervision as ‘structured and strict,’ with discipline that some former students later characterized as excessive. Others and Marie-Jewell report witnessing sexual abuse and physical abuse at Breynat Hall. Others may have found positive mentorship and high-quality education. Some survivors had positive memories. However, Marie-Jewell stated, “At night, I remember I was too scared to look when the priests or the nuns took some of the kids out [of the dorm]. Many of these girls would return sobbing, visibly traumatized. So, what did they do with them at night? I spoke to a survivor who was there at the same time as me, and she said she was sexually abused there.” Fort Smith MLA Frieda Martselos called for replacing JBT, PWK High School, and Breynat Hall—the reason: their residential‑school legacies.

Investigations, Closure, and TRC Findings

Sexual abuse has been identified at Breynat Hall by multiple survivors. This came to light in the 1990s and 2000s during lawsuits and the TRC process. JBT’s former students recall a racially segregated and punitive environment. Girls were vulnerable and unprotected from some staff. The Truth and Reconciliation Commission of Canada (TRC), in its Final Report (2015), documented widespread abuse in residential schools nationally. Fort Smith was no exception. Therefore, Breynat Hall survivors suffered harsh discipline, malnutrition, illness, and abuse at the hands of certain clergy and staff. Breynat closed in 1975 after a fire. This ended 18 years of operation.

Robert Carney’s Academic Legacy and Its Tensions

Decades later, Robert Carney reflected on the residential school system. He wrote an article in 1981 entitled “The Native-Wilderness Equation: Catholic and Other School Orientations in the Western Arctic.” He articulates a favorable interpretation of missionary schooling. Bob Carney died on December 9, 2009. He became an academic and remained a practising Catholic. He pursued graduate studies and wrote about Indigenous education policy. In his authored articles, he emphasized what he saw as favourable and benign facets of residential schooling. Widespread public documentation of residential school abuses emerged during the 1990s and 2000s. His writings stood in contrast to growing survivor testimony and documentation of widespread systemic harm. He emphasized increased literacy and the dedication of the missionaries rather than dwelling on the abuses. Now, as Prime Minister, Mark Carney is increasingly drawn into public discussion surrounding the legacy and work of his father at JBT. This legacy introduces additional historical dimensions to conversations about reconciliation, colonial history, and the role of government in addressing historical injustices.

Prime Minister Carney and the Politics of Reconciliation

On March 21, 2025, Prime Minister Carney met with the AFN, ITK, and MNC leaders. In the context of ongoing policy initiatives, he promised to double the Indigenous Loan‑Guarantee Program and have meaningful reconciliation in economic files. On February 7, 2024, a Federal Court Order extended free legal services for claimants for day-school settlements to July 13, 2025.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

A Humanist Reflection on the 1700th Anniversary of the Council of Nicaea

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The New Enlightenment Project

Publication Date (yyyy/mm/dd): 2025/05/20

How can secular journalism draw ethical parallels with the Council of Nicaea’s pursuit of truth and coherence?

Last Sunday, May 18th, 2025, in honour of the 1700th anniversary of the Council of Nicaea, I was invited by a Croatian Christian association via virtual conference to give a speech. The following is my contribution to the two hours conference. 

Distinguished guests, esteemed colleagues,

With sincere gratitude, I accept the opportunity to address this gathering of international intellectuals, researchers, and religious scholars. This occasion is both solemn and celebratory, as we mark the 1700th anniversary of the Council of Nicaea, a foundational moment in the theological and institutional development of Christianity. Though I come to you not as a theologian or confessional believer but as a humanist and a journalist grounded in secular principles, I approach this event with profound respect for its historical gravity and moral resonance.

The Council of Nicaea, convened in 325 CE, was not merely an ecclesiastical deliberation. It was a forged coherence in doctrinal chaos, a work to unify diverse communities under a shared conceptual framework. The idea was to assert that Truth must be sought collectively and with a seriousness of purpose. This ambition, couched in theological terms of the day, remarkably echoes the vocation of journalism.

Journalists operating in open, pluralistic societies such as Canada are entrusted with a public responsibility not unlike that of the Nicene Fathers. We are to confront genuine ambiguity, interrogate prevailing narratives, and seek the contours of Truth in the cacophony of competing claims. The mechanisms differ: evidence over exegesis, investigation over revelation. Even so, the ethical thrust remains analogous.

To practice journalism with integrity now is to swim against currents of misinformation, polarization, and sensationalism. We do not gather in councils. We ‘convene’ in newsrooms, editorial boards, and digital spaces. We have responsibility, because we shape public consciousness. Moreover, we often give voice and clarity to the sentiments already present within it. 

We should strive to exercise discernment. We do not amplify what is popular but accurate and proportional. These may include aspects of fairness and justice. Some accurate and proportional truths reveal unfortunate realities: unfairness and injustice. 

As a humanist, I operate within a worldview anchored in reason, empirical inquiry, and the inherent dignity of all persons. I do not profess metaphysical certainties, but I am not without conviction. Akin to Christian ethical traditions, the humanist lifestance esteems truthfulness, compassion, and defence of the vulnerable. These values should transcend doctrinal boundaries and offer common cause, particularly in an age needing principled dialogue.

There is an urgent need for rapprochement between religious and secular actors in the public sphere. The gates of Truth themselves are under siege, and some walls have been breached. We must not conflate difference with hostility. We should recognize our shared concerns and common moral aspirations. We converge around shared imperatives: human rights, peace, intellectual honesty, and epistemic humility.

Journalism functions as a moral cartography. It maps the terrain. It informs, yes. But it also describes, interprets, orients, and records. It buttresses the elements for building the future by creating the narratives for it.  

The Council of Nicaea engaged in a similar project. It defined orthodoxy and stabilized the foundations of collective meaning. While I may not subscribe to the theological conclusions, I recognize the profundity of the aspiration: to reconcile Truth and conviction with coherence in community.

Today, as we reflect on the legacy of that council, let us reflect on the character of our institutions—both religious and secular. Are they upholding the Truth or succumbing to expedient falsehoods? Are they fostering understanding or estrangement? Ultimately, do they deserve the public’s trust?

These questions transcend tradition. We must continue to ask these questions rigorously and together.

In closing, I thank you for the opportunity to speak across differences and to dignify those differences on concerns of the intellectual Commons. In the space between faith and reason, as between meaning of music made between a note and a rest in a piano piece by Orlando Gibbons or Johannes Bach, we may yet rediscover that most elusive and essential of social goods: the Truth.

Thank you.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Clergy Abuse and Journalistic Integrity: A Call for Evidence-Based Reform and Interfaith Dialogue

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The New Enlightenment Project

Publication Date (yyyy/mm/dd): 2025/05/19

How can journalism support clergy abuse victims while fostering reform and interfaith understanding without vilifying entire faith communities?

On March 9th, 2025, addressed a Croatian Christian association via virtual conference on clergy-related abuse, emphasizing journalism’s essential role as a watchdog exposing institutional misconduct. I argued that victims should be the primary voices, institutions secondary, with journalists facilitating balanced narratives. I urged acknowledgment of abuse without condemning entire denominations, advocating evidence-based investigations, interfaith dialogue, and robust reforms to protect victims and faith integrity. Citing historical scandals and cultural movements as context, I stressed that transparency and accountability are imperative. This speech within the context of the entirety of the conference will be shared with the Ecumenical Patriarch, EU Parliament, Roman Catholic Church, UN in Geneva, UNICEF, World Council, World Council of Churches, World Health Organization, and other major institutions, ensuring accountability and healing universally.

Journalism, first and foremost, is a human enterprise. It’s built on human observation, written for human consumption, and, primarily, concerns human enterprises. Just democracies, fair societies, accountable power, and the like, require journalists as critical watchdogs to bring otherwise hidden stories to the forefront. Clergy-related abuse is a complex and subtle issue with blunt outputs.

The primary voices of clergy-related abuse should be the victim who can give indications of patterns and see firsthand weaknesses in institutions that have misbehaved, abuse, and, often told lies or merely partial, softened truths about it. The secondary voices are everyone else in the institutional setup leading to the abuse in the system in the first place. Religious institutions have a minority of persons in positions of authority, unfortunately, who have abused. Journalists are a tertiary voice around these two.

The role of journalists is working with victims, with the majority of clergy who have not abused, and other researchers, to gather the narratives and collate those to get the wider scope of the patterns of the minority of clergy who have abused. People take the accountability problem seriously, as it’s bad for the victims, bad for the laity, bad for the image and authority of the clergy, and, essentially, bad for the representation of the faith. If you care about the future of Orthodoxy, then you care about this as an issue relevant to the integrity of the faith.

So, I wanted to take these few minutes to recognize the substantial problem before us, for a few reasons. Some factors played into the situation in which we find ourselves. First and foremost, the crimes of a select number of clergy. Second, these crimes went institutionally unchecked for many, many years in the largest denominations of Christianity–almost as a prelude to the broader cultural movements witnessed in many Western democratic societies.

Third, a tendency to reject the claims of victims when the prevailing evidence presents the vast majority of reported cases in the extreme cases of misconduct, i.e., rape, as evidentiarily supportable. False allegations happen, but these are a small minority and should not represent a false dichotomy of support. Institutions should establish robust processes to investigate all claims, addressing false allegations decisively while preserving trust in genuine victims.

Fourth, the diversification of the faith landscape of many Western cultures, particularly with the rise of non-religious communities and subsequent ways of life. One result is positive: Citizens clearly are more free than not to believe and practice as they wish. One negative result, the over-reach in non-religious commentary stereotyping churches as hotbeds of abuse, which creates problems–let alone being false. It doesn’t solve the problem, while misrepresenting the scope of it. It makes the work of the majority of clergy to create robust institutions of accountability for the minority of abusers more difficult and onerous. It’s comprehensively counterproductive.

If we want to reduce the incidence and, ideally, eliminate clergy-related abuse, for the first, we should acknowledge some clergy abuse without misrepresenting The Clergy of any Christian denomination as a universal acid on the dignity of those who wish to practice the Christian faith. It’s a disservice to interbelief efforts, makes the non-religious look idiotic and callous, and blankets every clergy with the crimes of every one of their seminarian brothers, and occasional sister, in Christ.

For the second, we should work on a newer narrative context for the wider story, see the partial successes of wider cultural movements, and inform of unfortunate trends in and out of churches for balance. For the third, we simply need to reorient incorrect instinctual reactions against individuals coming forward with claims as the problem rather than investigations as an appropriate response, maintaining reputation of accused and accuser, while having robust mechanisms for justice in either case. For the fourth, some in the non-religious communities, who see themselves as grounded in Reason and Compassion alongside Evidence, should consider the reasoning in broad-based accusation and consider with compassion the impacts on individuals in faith communities with the authority who are working hard to build institutions capable of evidence-based justice on one of the most inflammatory and sensitive types of abuse. Interfaith dialogue can be slow, quiet, but comprehensive and robust in the long-term–more effective and aligned with both the ideals of Christ or Reason, Compassion, and Evidence.

To these four contexts, journalists can provide a unifying conduit to the public in democratic societies to discuss the meaning of justice in the context of the Christian faith living in democratic, pluralistic societies. We cannot ‘solve’ the past errors, but can provide a modicum of justice for victims and create a future in which incidents are tamped to zero for a new foundation to be laid. Then ‘upon that rock,’ we do not have repeats in the Church as we have witnessed in other contexts discussed over the last few decades:

1991 – Tailhook Scandal (U.S. military sexual harassment scandal)

2012 – “Invisible War” documentary (exposing military sexual assault)

2014 – #YesAllWomen (response to the Isla Vista killings)

2017 – Australia’s Royal Commission Report (child sexual abuse in institutions)

2017 – #MuteRKelly (boycott of R. Kelly over sexual abuse allegations)

2018 – #MeTooBollywood (Bollywood’s reckoning with sexual misconduct)

2018 – #MeTooPublishing (exposing sexual harassment in the literary world)

2018 – #WhyIDidntReport (response to Brett Kavanaugh hearings)

2019 – Southern Baptist Convention Abuse Scandal (Houston Chronicle exposé)

2019 – K-Pop’s #BurningSun (sex trafficking and police corruption scandal)

2020 – #IAmVanessaGuillen (military abuse and murder case)

2021 – #FreeBritney (exposing exploitation and control of female artists)

2021 – Haredi Jewish Communities’ Abuse Cases (journalistic investigations by Shana Aaronson & Hella Winston)

2002-Present – Catholic Church Sexual Abuse Crisis (Boston Globe‘s Spotlightinvestigation)

2017-Present – #MexeuComUmaMexeuComTodas (Brazil’s movement against misogyny in media and politics)

2020-Present – #MeTooGymnastics (Larry Nassar’s abuse in U.S. gymnastics)

2020-Present – #SayHerName (Black women and LGBTQ+ victims of police violence)

2021-Present – #MeTooIncest (focus on childhood sexual abuse within families)

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Sustainable Population Growth: Balancing Demographics, Climate, and Human Values

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The New Enlightenment Project

Publication Date (yyyy/mm/dd): 2025/05/15

“Population growth can exacerbate environmental degradation when it increases pressure on natural resources and generates more waste and emissions. Sustainable development requires policies that balance population trends with economic growth, environmental protection, and social equity.”

World Population Prospects 2022, UN DESA

“Rapid population growth can hinder economic development, especially when it outpaces the provision of essential services and job creation. A stable population supports long-term sustainability.”

World Development Report 2007

“Sustainable development is development that meets the needs of the present without compromising the ability of future generations to meet their own needs. Population growth must be addressed within that context.”

Our Common Future (1987), Brundtland Commission Report

The 2024 revision of the United Nations World Population Prospects (medium-variant series) describes 42 of the 193 UN member states, excluding the Holy See and the State of Palestine, as in absolute demographic decline. The number increases to 48 if micro-states and non-sovereign areas are included. 

The 1980s saw two countries enter absolute decline: Hungary and Bulgaria. In the 1990s, 14 countries entered population regression: Albania (1990), Estonia (1990), Latvia (1990), Romania (1990), Armenia (1991), Bosnia and Herzegovina (1991), Croatia (1991), Lithuania (1991), Georgia (1992), Belarus (1993), Moldova (1993), Russia (1993), Ukraine (1993), and Serbia (1995).

Eight countries entered regression in the 2000s, slowing down the per-country rate: Barbados (2000), Dominica (2000), Saint Lucia (2000), Saint Vincent and the Grenadines (2000), North Macedonia (2001), Cuba (2006), Andorra (2008), Portugal (2008), and Japan (2008).

Ten countries entered population decline in the 2010s: Greece (2010), Montenegro (2011), Poland (2012), Grenada (2012), Saint Kitts and Nevis (2013), Italy (2014), Slovenia (2014), Trinidad and Tobago (2014), Mauritius (2019), and Tonga (2019).

The 2020s saw seven countries enter this same pattern so far: South Korea (2020), China (2021), Slovakia (2021), Monaco (2022), San Marino (2022), Uruguay (2022), and Seychelles (2023). The chronology is as follows, represented as a consistent bullet point series:

1980s

  • Hungary (1980–maybe 1981-1982)
  • Bulgaria (1989)

1990s

  • Albania (1990)
  • Estonia (1990)
  • Latvia (1990)
  • Romania (1990)
  • Armenia (1991)
  • Bosnia and Herzegovina (1991)
  • Croatia (1991)
  • Lithuania (1991)
  • Georgia (1992)
  • Belarus (1993)
  • Moldova (1993)
  • Russia (1993)
  • Ukraine (1993)
  • Serbia (1995)

2000s

  • Barbados (2000)
  • Dominica (2000)
  • Saint Lucia (2000)
  • Saint Vincent and the Grenadines (2000)
  • North Macedonia (2001)
  • Cuba (2006)
  • Andorra (2008)
  • Portugal (2008)
  • Japan (2008)

2010s

  • Greece (2010)
  • Montenegro (2011)
  • Poland (2012)
  • Grenada (2012)
  • Saint Kitts and Nevis (2013)
  • Italy (2014)
  • Slovenia (2014)
  • Trinidad and Tobago (2014)
  • Mauritius (2019)
  • Tonga (2019)

2020s

  • South Korea (2020)
  • China (2021)
  • Slovakia (2021)
  • Monaco (2022)
  • San Marino (2022)
  • Uruguay (2022)
  • Seychelles (2023)

151 out of 193 member states are not shrinking. Sixty-three have peaked, 42 are shrinking — many only recently, and the rest are growing. Which is to state, based on known data, the apparent conclusion faces us. 

The United Nations’ World Population Prospects 2024 approximates a peak of 10.3 billion in the mid-2080s, the Institute for Health Metrics and Evaluation (IHME) in The Lancet estimated a peak of 9.73 billion in 2064, and the Wittgenstein Centre’s 2023 estimate is a peak of 10.13 billion in 2080

This means 29 years on the earlier extreme up to 64 years on the later extreme until the peak human population. The reality: The likelihood sits somewhere between those antipodean projected extremes. Population decline, as an absolute global issue, will become urgent about two generations from now if population growth is simply the idea. 

This is both a that and a why issue. If you argue that population should increase without a reason, then you ignore the most important question: What quality of life is desired for all human beings with the population? This becomes a valuable question for the constituents of global eudaimonia. (Only from the perspective of homo sapiens.)

Having population growth for the sake of more people seems narrow, to say the least. If the only other option is the nihilistic, suicidal decline of the species, then the false dichotomy takes on an international, species-wide caricature. Another option is sustainable population growth. Experts have proposed this.

Until space mining becomes practicable, easily accessible resources on Earth remain finite. Sustainable population growth provides the benefits of resource balance, economic resilience, higher quality of life, environmental protection, social equity, and climate adaptability. 

The most significant issue facing humanity is anthropogenic climate change. Climate systems respond to physical inputs, not human governance failures or political boundaries. Growth for growth’s sake is uninformed and valueless. Regression for the desired decline of humanity can be seen as nihilistic, another valuelessness. 

Sustainable growth harbours the non-polyannish universalist values of human rights, empiricism of science, and compassion of a humane consideration of every person, young and old. Now, with humanistic values, if we want sustainable growth, what works?

Fundamentally, until synthetic means of human gestation exist, which remain scientifically feasible while complex, universal concern and evidence depict one approximate half of humanity: women, and trans people, with relevant reproductive mechanics intact.

For those who want to have children and for those who want to support their free, uncoerced decision to have children, population dynamics tells us some things: equal parental leave, affordable childcare, flexible family-friendly workplaces, support for dual-earner families, reproductive autonomy and healthcare access, and shared domestic responsibilities.

Another social factor is valuing family and children. Some conservative and libertarian commentators have proposed this. That’s true. However, what better way to support this through funding, policy, and role alignment than by establishing a comprehensive program grounded in the reality of shared values—values that only appear to be superficially or paradoxically opposed?

However, children and families are highly personal and individual choices. Some people believe relationships are not for them. Children are not for them. Thus, the messaging should be informed, culturally appropriate, and targeted in an evidence-based manner to those who want either or both, then providing a culture and infrastructure environment in which the sustainable growth models can flourish, while targeting anthropogenic climate change and other problems. 

A values-driven, evidence-based approach to population policy can foster a sustainable and worthwhile world in which people who want children are empowered to have them and humanity grows in balance with nature.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Institutional Assessments of Nazi and AfD Ideologies

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The New Enlightenment Project

Publication Date (yyyy/mm/dd): 2025/05/15


Racism fueled Nazi ideology and policies. The Nazis viewed the world as being divided up into competing inferior and superior races.

United States Holocaust Memorial Museum

At its core, the Nazi worldview was racist and biological, positing that the so-called ‘Aryan’ race – primarily the North Europeans – was the superior race of humanity.

Yad Vashem – The World Holocaust Remembrance Center

The German Nazis were decidedly far-Right, not leftwing. To call the Left “Nazis,” or frame the German Left as Nazis, when the enormous weight of corpses and contemporary political analyses note the German Nazis as Right-wing, congratulations, you have taken on the tactics of abusers: Gaslighting.

They merely had “Socialist” in the name. They used the language to co-opt working-class support. Then they aggressively persecuted leftists–i.e., trade unionists, socialists, communists–while advocating for anti-Communism, authoritarianism, militarism, nationalism, traditionalism, and xenophobia.

Facts of history and the dead matter, not scoring political points for personal gain. To more recent history, German intelligence agencies ranked the AfD with neo-Nazi groups as a Gefahr für die Demokratie (danger to democracy).

May 2025…: German intelligence agencies connected the Afd to extreme-right ideology. The Federal Office for the Protection of the Constitution (BfV) report stressed AfD’s ethnisch-abstammungsmäßiges Volksverständnis(ethnically defined concept of “the people”) as violating democratic order, seeking to exclude entire groups. AfD characterized as a “racist and anti-Muslim” organization, e.g., slogans like Abschieben schafft Wohnraum(“deportation creates housing”) and Jeder Fremde mehr in diesem Land ist einer zu viel (“each more foreigner is one too many”). These are listed as evidence of dehumanizing language. BfV President Thomas Haldenwang called this “a good day for democracy.” A history exists here, too.

March 2022: a Cologne court upheld the BfV’s classification of the AfD and its youth wing as a Beobachtungsobjekt (Verdachtsfall) (suspected extremist organization), finding ausreichende tatsächliche Anhaltspunkte für verfassungsfeindliche Bestrebungen– “sufficient factual indications of anti-constitutional aims.” The BfV 1,100-page report filled the extremism criteria.

Late 2023: Bavarian prosecutors opened investigations into newly elected AfD MP Daniel Halemba for possible use of Nazi symbols. He previously belonged to a student fraternity raided for Nazi paraphernalia.

December, 2023: Several state Verfassungsschutz offices flagged AfD branches. Saxony’s domestic intelligence classified the Saxony AfD as gesichert rechtsextremistisch. Saxony’s VS president Dirk-Martin Christian said, “…an der rechtsextremistischen Ausrichtung der AfD Sachsen bestehen keine Zweifel mehr”(“there is no longer any doubt about AfD Saxony’s right-extremist orientation”) The party held typische völkisch-nationalistische Positionen (“typical folk-nationalist positions”) and used common anti-Semitic conspiracy language. These mirrored Nazi-era rhetoric. Thuringia and Saxony-Anhalt earlier flagged local AfD branches as extremist as well.

Interior Minister Nancy Faeser (SPD) called the intelligence review legal and independent, resulting in a 1,100-page internal report being apolitical. The new classification permitted intensified surveillance, including deployment of informants and communication interception.

May, (2024). German courts have penalized AfD members for Nazi-linked speech. The Halle state court convicted Thuringia AfD leader Björn Höcke for using the SA slogan “Alles für Deutschland!”

2025: Two Saarland AfD local councillors liked a Facebook post celebrating Hitler’s birthday. Authorities launched a Volksverhetzung (incitement) probe and party expulsion proceedings.

Leading German politicians likened the AfD to fascism and Nazi extremism. SPD Defense Minister Boris Pistorius warned protesters in 2024: Wer die AfD aus Protest wählt, dem müsse klar sein, dass sie Faschisten wählten. (“Anyone who votes AfD out of protest must be aware that they are voting for fascists.”) SPD leader Lars Klingbeil accused AfD co-leader Alice Weidel of heading a rechtsextreme Partei… die AfD ist durchsetzt auch mit Nazis in Europa. (“the AfD is also filled with Nazis in Europe.”) Former SPD head Sigmar Gabriel compared hearing AfD rhetoric to his Nazi-father: Alles, was die [AfD] erzählen, habe ich schon gehört — im Zweifel von meinem eigenen Vater, der … ein Nazi war. Green and Linke politicians made similar warnings. Expert commentators warned of Nazi parallels.

German officials and courts drew a direct line between AfD rhetoric and Nazi-style ideology. Official reports cite AfD policy goals, mass deportation slogans to ethno-nationalist immigration stances, as incompatible with Germany’s constitution.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Ed Fredkin and the Foundations of Digital Philosophy: The Universe as Computation

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The New Enlightenment Project

Publication Date (yyyy/mm/dd): 2025/05/15

 Ed Fredkin (1934-2023), deceased MIT Professor and Caltech Fairchild Distinguished Scholar, can be attributed as one of the founders of Digital Philosophy. Others include Konrad Zuse and Stephen Wolfram. It is an interdisciplinary endeavour between computer science, physics, and philosophy, fundamentally grounded on computation. Universe operates as a computational system. Fredkin believed all physical processes are derivable from data processing, hence digital physics rather than physics.

Fredkin worked on computer vision, business ventures, and chess programming. Digital Philosophy sees the universe as digital. A set of pancomputationalism and digital physics. Both are distinct, but relate to one another. A discrete finite system run by rules on computation. Fredkin conjectures: All manifest energy, matter, space, and time, are bits. 

Fredkin believe in no infinites, no continuities. A universe integer-grounded and finite. The evolution of the physical processes happens as transformations from state to state is the hypothesis of Fredkin. Each state as a whole slice of the cosmic worldline. Disputable early orientations include determinism, reductionism, and mechanism. 

The universe functions with each next state following from prior states. Complex phenomena are emergent phenomena from simpler fundaments. Reality as a mechanism operable as a machine with predictable rules. 

Fredkin supported the ideas with reversible computing and cellular automata. He stated:

Digital mechanics predicts that for every continuous symmetry of physics there will be some microscopic process that violates that symmetry.

And:

The appearance of a single truly random event is absolutely incompatible with a strong law of conservation of information.

Cellular automata come in a variety. The one developed by Fredkin was called the SALT (Six-state Asynchronous Logic Tiling) family of cellular automata. These are reversible automata capable of ‘universal computation.’ These models simulate digital rules. 

He invented the Fredkin gate, able to perform computations without losing energy. Some of energy-efficient computing is based on this. This has implications for contemporary and upcoming artificial intelligence systems. 

He proposed, in a manner within these developments, the finitude of the natural order. Fredkin asserted the universe is a giant automaton with the possibility of quantum phenomena emergent from digital processes too. Philosophy of physics, in this developmental trend, can be interpreted as philosophy of digital physics. 

When made practical, we unite the Digital Philosophy into digital physics. One deals with concepts, relations, and theories, and the other with operations, functions, and applications.

Reversible computing has arrived and advanced, particularly in reduction of energy waste per compute. The Vaire Computing chip achieved a many-fold increase in energy efficiency. A possible direct developmental inspiration from the conceptual framework of Fredkin’s work, so from digital philosophy into digital physics. 

Some critiques exist of the ideas despite the practical applications and consistency with contemporary ideas of computation and information:

  1. If all is computation, the idea is too broad, so meaningless. 
  2. It needs more empirical support, so it has reduced scientific credibility. 
  3. Discrete models are inconsistent with continuous models of quantum mechanics or relativity. 
  4. Some see the ideas as naive while others question validity due to Fredkin’s computational background. 

His ideas left a lasting mark on modern physics and Digital Philosophy continues to impact facets of computation, physics, and philosophy. Others existed in this space and others are extant. 

The developments of digital physics continue.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Maternal Death in Nigeria Linked to Blood Transfusion Refusal Sparks Medical Ethics Investigation

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The New Enlightenment Project

Publication Date (yyyy/mm/dd): 2025/05/13

The leading cause of global maternal death: Postpartum hemorrhage. One woman dies every six minutes. In 2023, 700 women died per day from preventable pregnancy‑related causes. Nigeria’s maternal‑mortality ratio is more than 800 per 100,000 live births. Obstetric hemorrhage is a principal driver. Timely transfusion reduces hemorrhage and fatality by up to 90%. (Exact quantification is complex.)

Jehovah’s Witnesses interpret biblical injunctions uniquely. The “abstain from blood” injunction means a biblical prohibition of transfusion of whole blood and its primary components. Transfusion is a sin. Jehovah’s Witnesses can be disfellowshipped. Members may choose to select minor derivatives. Adult Witnesses can carry advance‑directive cards refusing blood. Clinicians sit in complex medical and legal situations in medical emergencies.

May 10, 2025, 33-year-old Victoria Paris died of postpartum hemorrhage. She was not a Jehovah’s Witness. She died in the Standard Maternity Hospital, Borikiri, Port Harcourt. The owner, a purported Jehovah’s Witness, refused a blood transfusion. The Rivers State Government reportedly sealed the facility within 24 hours.

A full investigation is pending. A national debate ensued on imposing religious convictions when lives are at stake. Paris was pregnant with a fifth child and experienced abdominal pain. Relatives took her to the Standard Maternity Hospital in Borokiri.

She had delivered children there earlier. Surgeons performed an emergency cesarean section. She lost blood. She needs atransfusion. Chris Adams, the husband or brother-in-law (reports differ), claimed the proprietor of the hospital refused to order blood.

Their version of the Jehovah’s Witness faith forbade this procedure. During surgery, the power failed. This may delay care. Family members transferred Paris to a second facility. She was declared dead on arrival.

On May 11, 2025, the Rivers State Anti-Quackery Committee conducted an unscheduled inspection led by Dr. Vincent Wachukwu from the Ministry of Health. The theatre was sealed, and staff were ordered to cease operations.

The Committee claimed “suspected professional negligence and breach of the Rivers State Private Health‑Care Facilities Regulation Law.” They claimed: Medical and Dental Council of Nigeria (MDCN) and police homicide detectives would join the investigation.

Victim‑support groups are pressing for criminal negligence or manslaughter charges. Permitted in Nigerian law if a “person’s omission to act” causes death (Criminal Code §303). The clinic is licensed as a Level B private maternity centre at №2 Captain Amangala Street, Borikiri.

The Anti-Quackery team cautioned the same facility in 2024 for inadequate record-keeping and was placed on probationary status. Nigerian guidelines (MDCN 2016) require physicians to provide every reasonable emergency measure. Personal beliefs should not interfere.

Refusal can mean harm. This can constitute professional misconduct. Courts compelled transfusions for minors, upholding adult autonomy. The doctor refused Paris. There was no documented patient consent, thus raising liability questions.

With files from Elanhub, Legit NG, OtownGist, The Trumpet NG, Intel Region, GistReel, HettysMedia, Rivers State Anti‑Quackery Committee (X/Instagram), WHO fact‑sheets and academic articles on Jehovah’s Witness transfusion ethics.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Robert Francis Prevost on Pope Leo XIV

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The New Enlightenment Project

Publication Date (yyyy/mm/dd): 2025/05/13

History as a bridge-builder with a centrist social-justice activism and doctrinal conservatism. He has an Augustinian communitarian ethos. His platforms: synodality, Christocentric evangelization over abstraction, and inclusion, with traditionalism on life, marriage, and ordained ministry. He uses pastoral anti-clericalism against isolationist leadership, while advocating interreligious dialogue and big tent-ism focused on humanitarianism over culture wars. He champions broad participation with secular‑religious cooperation and compassionate outreach. The Test: Translation of ideals into transparent, effective governance with accountability following from rhetorical closeness.

2012

“Sympathy for beliefs and practices that are at odds with the gospel,” e.g., “[the] homosexual lifestyle” and “alternative families comprised of same-sex partners and their adopted children.”

2019

“We reject cover-up and secrecy, it does a lot of harm, because we have to help the people who have suffered from wrongdoing.”

2019

“I think they should do it, if there is abuse against a minor by a priest… On behalf of the Church, we want to tell people that if there was any offense, if they suffered or are victims of a priest’s wrongdoing, they should come and report it, to act for the good of the Church, the person, and the community.”

~2015–2023

“The promotion of gender ideology is confusing, because it seeks to create genders that don’t exist.”

2023

“We are often worried about teaching doctrine, but we risk forgetting that our first duty is to communicate the beauty and joy of knowing Jesus.”

2023

“A fundamental element of the portrait of a bishop is being a pastor, capable of being close to the members of the community.”

2023

“Silence is not an answer. Silence is not the solution. We must be transparent and honest, we must accompany and assist the victims, because otherwise their wounds will never heal.”

2023

“The fundamental thing for every disciple of Christ is humility.”

2023

“Being a synodal Church that knows how to listen to everyone is the way not only to live the faith personally, but also to grow in true Christian brotherhood.”

2023

“Above all, a bishop must proclaim Jesus Christ and live the faith so that the faithful see in his witness an incentive to them to want to be an ever more active part of the Church that Jesus Christ himself founded.”

2023

“Something that needs to be said also is that ordaining women — and there’s been some women that have said this interestingly enough — ‘clericalizing women’ doesn’t necessarily solve a problem, it might make a new problem.”

2024

“The bishop is not supposed to be a little prince sitting in his kingdom.”

2024

“Called authentically to be humble, to be close to the people he serves, to walk with them, to suffer with them.”

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Growing Through Langley: A Journey in Smaller Municipality Canada

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The New Enlightenment Project

Publication Date (yyyy/mm/dd): 2025/05/11

Foundation of the British Columbia Firmament

The Father of British Columbia, Sir James Douglas, is worshipped in the community where I grew up. Not for nothing, he had achievements, but he had a mixed history in numerous ways. He had a “mixed history” as HBC Chief Factor and colonial governor. He granted monopolistic privileges to his company and family. 

This mixed public office and private profit. He imposed property-based voting qualifications, excluding full representation. He set forth unfair First Nations treaties. The Douglas Treaties were signed on blank sheets, with terms inserted afterward—an unusual practice. Unilaterally, these were later signed, resulting in Indigenous signatories having land cessions that were not fully known. 

He had a heavy-handed gold rush policy with licensing schemes and delayed enforcement during the Fraser Canyon conflict. These failed to protect Indigenous communities. Violence and village burnings ensued. He recruited black Californian settlers for political loyalty. It was opportunistic rather than principled efforts for the enfranchisement of blacks. He was from Guyana. A fascinating history to learn about one’s happenstance of contingent past circumstances: his contemporary presentation is not an exercise in false equivalence. It is about a united duality of positive and negative valence.

The living recent history reflects this mixed history in Fort Langley, out of Langley, with the crossovers between hipster intellectual farmers and well-educated, well-off Evangelical Christians, Trinity Western University, and the political shenanigans of Christians here impacting the federal level of the country. I wanted to cover some of this controversial recent history, as having a singular reference for some of the township’s more noteworthy shenanigans. For clarity, I speak as a former member of one of the heritage committees of an association in Fort Langley and another for the Township of Langley. I can say, “Heritage matters to Langleyites.” As an elder Euro-Canadian lady told me on the committee, a fellow committee member, it was in a sharp snarl once at a meeting, “I know who you are.” These were not isolated events throughout my life while growing up and through there. So it goes.

The contemporary Evangelical Christian story in Fort Langley began with a sexual misconduct allegation of the longest-standing university president in Canadian history: 2005-2006 with former university president Neil Snider. I would rather this not be the case, but it is the history. Something worth repeating.

2005–2015: Institutional Unease and Image Discipline

He had the longest tenure of any Canadian university president—32 years–and greatly grew Trinity Western University (TWU) in its early decades. That is a testament to his prowess as an administrator of resources and an inspirer of people at the time. In their terminology, he had the Holy Spirit in him.

Unfortunately, an uncomfortable truth was his retirement in 2006 following sexual misconduct allegations. Internal reports from TWU and contemporary media reviews questioned the administrative decisions around this. The community is embarrassed by it and tries to cover it up. I understand that part. It happens with clergy-related abuse cases too: Institutional protection. However, as one colleague’s mom who worked with him said to me, in a way to excuse it, “He was lonely,” because either his wife died or he was divorced. I leave considerations of the elasticity of excuse-making to the reader. 

ChristianWeek’s “Trinity Western Resolves Human Rights Complaint” documented the 2005 human rights complaint against Snider. The settlement impacted subsequent policy reviews. Former faculty interviews showed early signs of institutional unease. Evangelical leaders have undergone these scandals.

A CAUT Report, “Report of an Inquiry Regarding Trinity Western University,” examined the requirement for faculty to affirm the religious Covenant. You can see TWU’s current Community Covenant. William Bruneau and Thomas Friedman examined the requirement for faculty to affirm the Covenant and possible impacts on academic hiring and free speech. Case studies and personal accounts of faculty are incorporated. It is a referenced report in academic discussions on religion and academia in Canada. 

University Affairs via “A test of faith at Trinity Western” provided an analytic retrospective of early administrative policies, linking them to later legal challenges–more on that in 2016-2018. Christian universities seem highly conscious of their public image, because they theologically see themselves as at odds with the secularist world. For example, in 2011, the Institute for Canadian Values funded an advertisement opposing LGBTI-inclusive education, which was supported by the Canada Christian College. It was published by the National Post and later by the Toronto Sun. A national backlash happened. An apology ensued—a retraction happened by the Post, but not by the Sun.  

2005-2015 was a busy few years. Ex-administrators and archival internal memos showed dissent regarding mandatory religious practices. Similar controversies happen in religious universities in Canada, all private, all Christian. The largest is Evangelical, and the largest is TWU, in Langley. After trying to get many interviews with professors and dissenting students in the community, the vast majority declined over many years of journalistic efforts, and a few agreed to a coffee conversation to express opinions. Most opinions dissent from the norm of TWU while affirming the difficulties for the faith with these straight-and-narrow executives, who are not reined in, reign with impunity, and rain neglect on their community’s inner Other. 

2016–2018: The Covenant and the Courts

Circa 2016, some online commentators mentioned how they felt “bad for the kids that realize they’re not straight” at TWU as “Coming out is hard,” and “it’s crazy that people still want to go to this school.” A former student acknowledged some student support for LGBTI peers while warning many feel “quite ostracized” by an “unspoken aura” repressing non-Christian views. An LGBTI student may have to “repress their urges based on a stupid covenant.”

Other online forums include a former student union leader noting the “community covenant is outdated” even by 2013, while another urged the university to rethink the Covenant. Saying there is a “thriving rape culture,” “I know more than five girls who were raped [at TWU], who didn’t report it because they believed they would be shamed and not taken seriously.”

Maclean’s in “The end of the religious university?” talked about the long-standing interest in the national debate around religious mandates in higher education and the central role of TWU. These controversies about academic freedom following Snider’s resignation would echo some other community elements there. BBC News commented that Canada approved a homophobic law school in 2013. This would eventually evolve poorly for TWU and reflect terribly on the surrounding community. 

Xtra Magazine’s The Painful Truth About Being Gay at Canada’s Largest Christian University” featured a series of robust testimonies from current and former students on systemic discrimination. The magazine also examined campus surveys, student blogs, and some student activist groups, with a case study of academic panels addressing LGBTI issues within religious institutions. The Supreme Court of Canada issued its decision on TWU’s Law School accreditation in 2018. It was analyzed by legal journals and cited in academic papers. Those looked to religious mandates and the tensions with legal equality. 

CBC News in “Trinity Western loses fight for Christian law school as court rules limits on religious freedom ‘reasonable’” provided a comprehensive timeline of developments with constitutional lawyer and civil rights advocacy commentary. Other commentaries looked at policy adjustments following from institutions. The Tyee chimed into the discussion with “Trinity Western University Loses in Supreme Court,” with some parables into the personal narratives on campus, more timeline events, and a more important emphasis on the long-term impact on the reputation of TWU. 

Knowing some minority facets of dynamics in this community, many will slander others and lie to protect themselves, particularly their identity as represented via the incursion of Evangelical Orthodoxy into the community via the university. This small township’s controversies went to the Supreme Court of Canada. They lost in a landslide decision, 7-2. The Vancouver Sun had various coverage, with international critiques comparing TWU’s controversy to European and Australian scandals. Regardless, TWU brought global spotlight on a small township, a tiny town. 

Global human rights organizations gave commentary. TWU dropped the Community Covenant as mandatory, but only for students, while staff, faculty, and administration maintained it. A TWU student asserted on Reddit: 

TWU student here. The only two reasons why the Board of Governors chose to drop the Covenant for students is because a) The recent court ruling, and b) Their other professional programs (counselling, nursing, and teaching) received letters from their respective accrediting bodies which threatened to pull accreditation unless the Covenant was amended or discarded.

TWU’s decision to make signing the Covenant voluntary for students has nothing to do with morality or human rights, but everything to do with their business model. Keep in mind, the faculty still must sign the pledge, and TWU’s mission and mandate of producing “godly Christian leaders” has not changed.

The next era was 2019-2021. 

2019–2021: Cultural Stagnation Despite Legal Losses

Xtra Magazine in “I am queer at Trinity Western University. What will it take for my university to listen to me?” provided a more individual story. Carter Sawatzky wrote, “TWU’s decision in 2018 to make the Covenant non-mandatory for students also did not magically change the discriminatory treatment of queer people. After TWU’s 2018 Supreme Court loss, many folks, including myself, had hoped that TWU would finally demonstrate that it can be rooted in faith and radically loving and welcoming. Instead, TWU has doubled down on its social conservatism, at the expense of queer students like myself.” An international scandal and Supreme Court defeat did not change the culture or the school. That is instructive. 

Another instructive moment was a student suicide attempt followed by an expulsion of the student. In “Her university expelled her after she attempted suicide, saying she had an ‘inability to self-regulate.’ Now she is fighting back,” the Toronto Star presented the case of a student showing broader systemic issues and a lack of mental health resources and policy failures within TWU. TWU claimed otherwise. Mental health professionals and relatives of students commented. As CBC has noted, mental health on campuses has been a point of concern for a while. 

2021–2025: Repression, Image, and Intimidation

Langley is a township where I am told the murder of the famous atheist Madalyn Murray O’Hair was merciful. An older gentleman saying, “Her murder was an act of mercy.” Langley Advance Times in “Private Langley University rejects LGBTQ+ event request” reported denying an event request, One TWU Stories Night, for an LGBTI group, One TWU. Carter Sawatzky said, “We are sharing our stories, which I think should be a non-controversial thing… It is not a contradiction. You can be queer and Christian… Many people come to TWU and have never heard an LGBTQ story.” That is a reasonable statement. A One TWU piece published on its site claims homophobia is rampant on campus.

CBC News reported on the manslaughter conviction of a TWU security guard. “Former guard at B.C. university found guilty of manslaughter” reported a Fall 2020 event involving “a man wearing all black” who wandered into student residences, rifling through their things. Security guard Howard Glen Hill hit the man, Jack Cruthers Hutchison, “in the head, pulled his hair and spat on him.” Police arrived: Hill was “in a neck restraint, limp and unresponsive. He died in the hospital two days later.” Hutchison was charged with manslaughter. TWU’s statement: “The university has no comment on the court ruling. TWU’s commitment has always been to safeguard our campus community, and we continue to provide a safe place of learning for all our students.” 

Langley Union, in “Trinity Western University President’s Son Linked to Prolific White Nationalist Account,” investigated digital forensic evidence of the son of the President of TWU linked to a White Nationalist online account. The son’s actions should be considered separate from the father’s and the institutions. However, they are striking news. 

The accounts claimed, among other assertions, “I believe in a white future. An Aryan future. A future where my children will make Indian Bronson shine our shoes. Where brown people cannot secure a line of credit, Black people pick cotton. We will win – this is what we fight for,” and “I am a colonialist. I make no effort to hide this. I believe in worldwide white supremacy.” 

The Nelson Star reported in “‘Alt-right’ group uses Fort Langley historic site as meeting place” on the use of the local pub in Fort Langley as a meeting place for a public, so known and self-identified White Nationalist group. As one former boss noted, “I don’t know what is wrong with we the white race.” That is a sentiment, not an organization, however. This microcosm reflects a broader history of Canadian sociopolitics with race and religion, some Evangelicals and occasional allegations of racialism if not racism. 

TWU’s policy is Inclusive Excellence. “We aim to promote a consistent atmosphere of inclusion and belonging at TWU by establishing a shared commitment to diversity and equity founded in the gospel’s truth. Christ came to save, reconcile, and equip all people (Rev. 7:9), and the incredible array of gifts God has given us is evidence of his creativity, beauty, and love of diversity,” it states. An administrator is reported to have said informally that the event was ‘not in line with Evangelical values.’

In the States, a trend in international Evangelical higher education is here too. Bob Jones University banned interracial dating until 2000, involving federal funding and accreditation debates. In Australia, Christian colleges faced scrutiny for policies excluding LGBTI+ students and staff. Faith-based codes and equality laws produced tensions in the United Kingdom, though less prominently than in Canada. Those American churches want to influence Canada in Indigenous communities. Some Canadian churches have Ojibwe pastors, for example.

A Medium (Xtra) post entitled “The painful truth about being gay at Canada’s largest Christian university” commented on the experience of a gay student, Jacob.’ As peers messaged Jacob on suspicion of him being gay, “We hate everything about you and you better watch your back because we are going to kill you on your way to school.” At TWU ‘Jacob,’ said, “I loved the community here so much that I did not want to jeopardize those relationships.” That is called a closet.

Another student, Corben, from Alberta at TWU, said, “My parents, I think, kind of wanted Trinity to be for me sort of like reparative therapy, which is why they would only help financially with this school.” Former Canadian Prime Minister Justin Trudeau put forth a move to end Conversion Therapy, a discredited pseudotherapy to change sexual orientation and gender identity. Conversion therapy has been banned in Malta (2016), Germany (2020), France (2022), Canada (2022), New Zealand (2022), Iceland (2023), Spain (2023), Mexico (2024), Greece (2024), and Belgium (2024). That is only TWU, however. The community of Langley, specifically Fort Langley, where I was raised, is substantively linked to this place.

Langley Advance Times in “Blackface photo in 2017 Chilliwack yearbook sparks apology from school principal” reported on a blackface incident at a local school. It was part of a “mock trial.” So, bad taste in community, and the excuse for Snider’s example will likely do the same in this case over term. There are several cases of sexual misconduct cases in British Columbia and Canada. The Archdiocese of Vancouver was the first in Canada to publicly name clergy involved in sexual abuse and decades of abuse. At the same time, other prominent cases have arisen, including Michael Conaghan, Damian Lawrence Cooper, and Erlindo Molon, highlighting a pattern of clerical sexual exploitation and inadequate accountability in British Columbia. I would rather this not be the case, but it is the history. 

In 2022, a TWU dean resigned amid pressure over her work on gender issues. One Reddit–and all Reddit commentary should be considered additions, while anecdotal at best–user described how TWU leaders had “tried to make her leave her position as dean because she… stated she was an lgbtq+ ally,” then issued bureaucratic statements of grief based on her departure. 

Living there, these excuses likely flowed through social media. At the same time, community intimidation happens, too. It is bad for the community image and bad for the business. People have an interest in narrative morphing. As gay students find at TWU, and as outsiders as others find in the general community, it is mostly not about moral stances, but about image maintenance and business interests. Money matters because it is a well-to-do area of the country and a wealthy nation worldwide. There is regular township nonsense where the Fort Langley Night Market gets closed down due to vandalism and alcohol

Ongoing online conversations about TWU degree quality continue, “So before those say ‘it’s an immigration scam’, it’s not and is essentially useless towards immigrating/coming to Canada. With that said, most of TWU’s programs are also useless to use towards immigrating, even if studied in person, because any non-degree program from a private school does not allow one to apply for a PGWP. However, it offers a couple of degree programs that can result in a PGWP.”

Brandon Gabriel and Eric Woodward have been at loggerheads for at least a decade. If you look at the original history, this reflects another fight between an Indigenous leader and the colonial presence in its history. Now, they are a local artist and developer, respectively. Woodward has a camp of supporters for development and a camp of detractors. Another mixed figure in the contemporary period of Langley. Over development concerns and pushback, Woodward got a building painted pink in protest at one point. It is a serious township history full of a minority of loud, silly people imposing their nonsense on a smaller group of innocent bystanders.

Whether LGBTI discrimination ensconced at its university, a blackface principal, homophobia, this isn’t unusual in a way. A constellation of apparent White Nationalist superminority undercurrents popping up, and with worship of a founder in a democracy who was a mixed-race colonialist timocrat married to a Cree woman, it’s a story of a Canadian town and municipality. A tale of how foundational myths, when left unexamined, morph into social realities.

Welcome to Langley–a light introduction: Home, sorta.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Legal Assistance in Dying (MAID) in Canada: Legal Framework, Strict Safeguards & Protecting Vulnerable Populations

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The New Enlightenment Project

Publication Date (yyyy/mm/dd): 2025/05/10

Legal Framework & Definitions, Vulnerable Populations

On February 15, 2023, the Special Joint Committee on Medical Assistance in Dying reported on five mandated issues: advance requests, access to MAID for mature minors, access to MAID for those whose sole underlying medical condition is a mental disorder, the state of palliative care, and the protection of people living with disabilities. A considerable amount of misinformation has circulated in the public sphere and media and Dying With Dignity Canada (DWDC) would like to set out some clear facts surrounding MAID, the strict criteria and safeguards that govern its use, and aspects of its proposed expansion.  

DWDC, “Myths and Facts: Medical assistance in dying (MAID) in Canada

Medical assistance in dying (MAID) is a process that allows someone who is found eligible to be able to receive assistance from a medical practitioner in ending their life. The federal Criminal Code of Canada permits this to take place only under very specific circumstances and rules. Anyone requesting this service must meet specific eligibility criteria to receive medical assistance in dying. Any medical practitioner who administers an assisted death to someone must satisfy certain safeguards first.

Only medical practitioners are permitted to conduct assessments and to provide medical assistance in dying. This can be a physician or a nurse practitioner, where provinces and territories allow.

Government of Canada, “Medical assistance in dying: Overview

The next thing I want to speak about is whether the vulnerable need protection. Again, this has been tried in court with both the Carter case and Truchon case. There is no evidence that vulnerable people are at risk for MAID. [Ed. Minor evidence suggests otherwise, now, but small and select, see AP News.] In fact, if you look at the actual people who are receiving MAID, they are typically white, well educated and well off. You could easily argue that the marginalized communities are disadvantaged because they’re not accessing MAID. In the Truchon case, Justice Baudouin equally found that the disadvantaged are not being taken advantage of and you must do each case at a time.

Dr. Derryck Smith, “Special Joint Committee on Medical Assistance in Dying

Death is a sensitive topic. It is a different question from the origin of life, the evolution of organisms, the speciation of species, and the point when life begins for human beings. We’re dealing with a live person who can make, ideally, informed decisions about a profound moment in life: its end. For those who know those who have tried to take their life, the sensitivity is multiplied over social relations. Rational foundations for care in finality are important, though. A lot of smart humanists have thought deeply about this topic. 

Humanists can be stereotyped–as a whole without exception–supporting medical assistance in dying (MAID) at the expense of palliative care. MAID as a way to reduce healthcare burden (of the old, the sick, the disabled), and dangerous as a “social contagion.” Atheist humanists get the worst of it, because of the major prejudices felt and only recently researched in an academic context.

The lattermost, as a piece of falsehood, emerges with relative frequency. These will be case examples for this article. These cases critiquing the imperfection of MAID have a sensibility akin to creationist critiques of evolution with God of the Gaps arguments. God of the Gaps arguments point to absences or uncertainties in scientific knowledge and then assert divine intervention. It is a form of magical thinking. Critique evolution superficially without proposing a workable alternative; what is the evidence-based alternative with greater efficacy than MAID, where MAID is merely one option? This challenges the trade-off myth. There will be failures in any system. Is this more efficacious than the system not existing? Stuff like that. 

Debunking Common Myths

Canada has an organization devoted to these issues, DWDC. I found and took a statement about the spread of misinformation about MAID by DWDC seriously. DWDC noted myths about:

  • “advocating to kill infants with disabilities” 
  • “mature minors will be eligible for medical assistance in dying (MAID) in March 2027” 
  • “opening the door for suicidal children and teenagers to access an assisted death” 
  • “eligibility of mature minors is being considered without adequate protections in place and without consultation or consent from parents or guardians”
  • “clinicians inappropriately recommending MAID to patients who are not eligible or as an alternative to treatment” 
  • “vulnerable populations being eligible for MAID because they are suffering from inadequate social supports, including housing” 
  • “Canada is systematically targeting and ‘killing’ the poor, disabled, and marginalized instead of giving them the proper supports they need to live.”

Social Contagion Concerns

DWDC identified a few more. However, this sets a foundation for knowledge about misinformation’s ubiquity dispensed flippantly by both left and right alike. This has political debate content. The fundamental issue is humane treatment. That shouldn’t be political. Upon doing a first search on social contagion, the source of some misinformation was made by right-wing conservative groups. The idea being, thus: “Physician-assisted suicide is social contagion.” 

Social contagion research on suicide seems to rely on fear of copycats: a good fear. The substantive enquiry: Is the evidence proportional to support this assertion, or is the general assertion of social contagion of suicide equivalent to medical contexts, including MAID? Health Canada’s 2022 MAID monitoring report analyzed suicide rates. The 2022 study found no significant increase in suicide rates following MAID legalization in 2016. This differs compared to patterns after high-profile celebrity suicides. The American Psychological Association’s 2014 review (Psychological Bulletin, Vol. 140) links media sensationalism to copycat suicides. In other words, MAID’s regulated approach mitigates the standard effects seen in social contagion risks. Health Canada did the study. The American Psychological Association 2014 found the same for copycat behaviours and media exposure, not due to structured medical processes.

Palliative Care vs. MAID

According to DWDC and the Government of Canada, MAID has multiple safeguards in place, as stipulated at the outset. General suicides exclusive to MAID do not have safeguards in place. Of those two, to the original question, what is the evidence-based alternative with greater efficacy than MAID, where MAID is merely one option? Which is to say, in either case, conditions for palliative care exist equivalently, while MAID is in place versus not. 

Exceptional (Super‑Minority) Cases

What about the exclusionary cases? That one does not wish to happen at all. A super-minority of unfortunate cases as exceptions to the principles of MAID. “Canadians with nonterminal conditions sought assisted dying for social reasons” described social conditions under which some MAID cases continued with “unmet social need.” Health Canada’s Fifth Annual Report (2023) report showed less than 2% of the 13,241 assisted deaths by individuals involving psychosocial factors as primary motivators.

We should all strive to help those with unmet social needs, who may fall under this category. These commentaries point to inefficiencies in safeguards, particularly in super-minority specific cases, not the principle. This is the relevance of God of the Gaps arguments with creationism against evolution. 

To identify gaps is to identify gaps in MAID-specific cases and, thus, in the general population too, the bodies found in general populations, probably, result in less dignified and compassionate deaths. We should emphasize palliative care and other care more to balance the ratio of provisions for Canadian citizens. The Special Joint Committee’s 2023 report found that 3 in 10 Canadians can access high-quality palliative care. Rural areas and Indigenous communities are underserved. Ontario integration of palliative consultations with MAID assessments reduced requests by 15%. This synergy shows promise; it’s not either-or. This is to say, again, that the principle stands while exclusive super-minority cases require more work. Critics do a service here, up to and including robust, systemic, integrated alternatives. 

Social contagion merely applies to the unregulated and unsafe cases of suicide, as in a double-barrel shotgun after a woman in a depressive fit after a breakup. It is different than a considered, regulated, informed choice about suicide with the assistance of a qualified professional in most of the other cases. MAID supports something more akin to the latter than the former. We should have expanded social programs for those who need them, more robust MAID mechanisms, and condemnation of stereotypes about MAID that harm people who need them. Expanding social programs may incorporate guaranteed housing subsidies. 

Conscience, Faith, and Coercion

MAID is the main option available for those who need it. If an individual believes in a divine being, and does not want to become enmeshed in humanist or other ideology around their decision or their end of life, they should be permitted to make that choice, according to their conscience and faith. Similarly, those who do not share that notion, in which human beings do not ultimately own their life, a god does, should be permitted their conscience-based free choice too. If someone is being coerced, this would fail the principle and the spirit of the MAID options permitted in Canada.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Decolonization Therapy and Clinical Neutrality: Ethical Considerations for Mental Health Practice

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The New Enlightenment Project

Publication Date (yyyy/mm/dd): 2025/05/09

Therapy and Politics

If therapy can be a vehicle for ideology, then clinicians risk repeating past abuses.

The article “The Danger of Decolonization Therapy” by Miri Bar-Halpern and Dean McKay, published on April 8, 2025, in Jewish Syndicate News, addressed concerns within the mental health field. The focus was on the partial politicization of some facets of therapeutic spaces.

Spotlight on Decolonization Therapy

Decolonization Therapy is a psychological approach working on lasting impacts of colonialism by centring Indigenous knowledge, challenging Eurocentric models, and integrating social justice. This does not necessarily mean cultural psychology or Indigenous psychology: To acknowledge some systemic issues is different than imposed ideological stances ignoring principles of impartiality. The emphasis for Bar-Halpern and McKay is a particular strain and risk in this framework of therapy, implicitly. They argued decolonization therapy lacks sufficient rigorous scientific validation unlike Dialectical Behavioural Therapy or Cognitive Behavioural Therapy.

It can erase the core identity of some Jewish clients vis-a-vis Jewish identity and Zionism, and may retraumatize some Jewish clients.  They make a call-to-action for the rejection of ideological coercion in therapy, protecting Jewish clinicians from discrimination, demanding high empirical standards of practices, addressing some nuanced antisemitism in mental-health training, and advocating for Jewish clients in this space. Naturally, colonialism is a factor in histories and people groups more recently affected remain extant. That’s not the question of concern here, but remains a question of concern in other conversations. 

I would agree with the thrust of the arguments, while pumping the brakes modestly.

A Cautionary Tale: Sluggish Schizophrenia

I thought about this over a coffee one morning, whether to pursue analysis or not. I had another coffee and jotted some brain droppings down. I had some time today to synthesize some reflections. The piece made me think, rethink, question myself, et cetera. A reflection from a doctoral counselling psychologist colleague with Metis heritage, if that counts in context on prior politicization of an intended apolitical therapeutic space after reading the same article by Bar-Halpern and McKay:

In the mid-twentieth century, Soviet psychologists invented a category called “sluggish schizophrenia,” which they used to classify political dissenters as mentally ill. Psychology continues to be misused to push political agendas. Ethical psychologists do not push their views on their clients. Psychotherapy is designed to assist the client in expanding their worldviews and making their lives more satisfying by using self-experimentation and reason. Even if a client decides she wishes to forgo her volitional abilities and become a robot waiting for the command, we explore the likely consequences with the client. However, as long as the client is aware of the consequences of their actions, we support them. Here is an ethical dilemma we discussed in my early training: Do we help Al Capone become more self-actualized in his actions?

Decolonization therapy may well do this, not from Eastern Europe but from North America if pushing ideologies, whether anti-Capitalist or anti-Zionist. Anti-Zionism is not antisemitism in most cases, while pro-Zionist or anti-Zionist political pushes in an intended apolitical space is wrong. That is the root: “Psychology continues to be misused to push political agendas.” No specification of alignment or a re-stipulation of the foundational ethics of therapy: impartiality, or minimize bias and maximize neutrality.

From Theory to the Couch: Ethical Dilemmas

As the article surmises, the majority of Jewish people identify as Zionists and/or support Israel. On a personal note, I share the last name of the Founder of Reform Judaism, Israel Jacobson. However, I do not know if there is any family history or patrilineal or matrilineal relation. My family received an award for harbouring at least one Jewish couple for several years for safety and protection on the Dutch side during World War II. Do I get a cookie? No

My biases: Let us say, for the sake of argument, the likely background of no family relation, I “identify” per contemporary, in vogue, verbiage, or “am” a “Zionist” in a manner of being a ‘Palestinist’–not an abnormal position in international documentation. I wrote a book project, out of In-Sight Publishing, of in-depth professional, expert-level interviews from 2019-2021 on precisely the subject matter of Israel-Palestine, entitled On Israel-Palestine: 2019-2021 (2024). 

Identity, Data, and the Risk of Erasure

Those State terms came from agreements following the Balfour Declaration. The vote for Palestine’s non-member observer State status on November 29, 2012, at the United Nations cemented this further within international voting records. UN Resolution A/RES/67/19 stipulated, “The General Assembly… Decide to accord Palestine non-member observer state status in the United Nations…” 

It passed with 138 votes in favour, nine against, and 41 abstentions. Therefore, we have Palestine as a non-member observer State status of the UN, under observer state Status, on equal footing with the Holy See, as Israel is a Member State with voting privileges. At least, in either case, it could change, in theory. 

However, it is so overwhelmingly supported by the international community for a State of Palestine under the Question of Palestine and for a State of Israel, simply unreasonable to put in the fore a question about the member state status of either. I denounce anti-Arab and anti-Muslim prejudice, and antisemitic bigotry. Many others do, too.

The fact that these become controversial stances, as generically positioned and further utilized to politicize a professionally intended vulnerable population and apolitical interpersonal professional space, raises serious questions under codes of ethics. Therapeutic spaces are intended as apolitical spaces for terms set by clients with therapists. To politicize them violates the premise, they are not complex considerations.

The symmetry fits structurally with Conversion Therapy in their positionality, but is disjunct in harm type and degree. Based on the article numbers, Zionism is something 85% of Jewish people support. However, based on other sources from the United States and in the United Kingdom, these may be inflated numbers, but not too much. Others range the numbers from 63% to 82% regarding caring about Zionism, with lesser strength in support, while still adhering. 

As of 2020, UK data from the Institute for Jewish Policy Research state 73% of U.S. Jews feel emotionally attached to Israel, while 63% identify as Zionists, down from 72% a decade earlier. While Pew’s 2021 data show 82% of American Jews feel at least some attachment to Israel, while 48% under 30 feel “very” or “somewhat” attached to Israel, 51% of Jews 50 and older caring about Israel is essential to Jewish identity. Overall 2/3rds express some degree of connection to Israel. Attachment does not equate to support. Connection and care can mean Zionism to many. Therefore, most adhere to styles of Zionism or connection, care, and/or support for Israel.

Parallels and Hypotheticals

Similarly on issues of gender and sexual minorities, LGBTI+, using terminology via the UN with the LGBTI Core Group rather than narrowing within common American parlance, is an inherent identity of development. Gender and sexual orientation seem to flow outwards, akin to the development of a snowflake and a sociological category. It is not a position of necessary advocacy to proclaim: “I am a bisexual man.” It is fabulous and factual, but not a necessary point of advocacy in the manner of Zionism or argument around historicity or a claim to some biblically (mostly) unjustified narrative. On the other hand, antisemitism has been around for centuries. This can count as an early sprouting of it in a professional space. 

Within a few decades, people’s lives targeted can be impacted. Conversion Therapywas established and systematized for decades prior to the 1990s controversies. Conversion Therapy, or reparative therapy, is a practice aimed at changing sexual orientation, gender identity, or gender expression. Peter Gajdics, the author of The Inheritance of Shame, was a victim. So, that case is different, not in spirit but in development. Eventually, I could see a symmetry if others were not critically inquiring into it and pushing back against it. It is critically confronted, not yet 2055 or 2065, either, so not enough room for decades of entrenchment. 

So, we can at least step forward with a strong foot. This potato is too hot. Journalists do not want to cover this. To critique Israeli policy, “Hooray, stop the genocide!”, and “You are an antisemite.” To critique Hamas murders on October 7 and hostage-taking, and leftwing unwitting antisemitism, “Stop the clock on the Woke, you go, Mr.!”, and “Deport the lunatic leftwing radicals and terrorists on our campuses!” 

If they are on the Right sociopolitically, then they might be afraid of leftist harassment and cancellation tactics. If they are on the Left, then they do not want to become another Norman Finkelstein case, and fear some wings of the Israeli lobby and the American State. To the more significant point, though, while no mainstream therapy formally pathologizes Zionism, a framing as inherently oppressive without acknowledging its ethnic and religious dimensions risks veering into symbolic antisemitism. This could destabilize a client’s sense of safety and/or identity.

If they are like Mr. Huckabee and want a single super-state for apocalyptic Christian Zionism for the Second Coming of Christ, then that is a different story on hermeneutical antisemitism if that is their wheelhouse. One obvious thought experiment to me. Can we reverse this claim? Just forgetting any UN record, rights abuses by the Israeli state or the Palestinians against Israelis, etc., theoretically, one could assert the American far-right ethnic supremacist talking point about white genocide. 

As a case in illustrative hyperbole, based on extreme viewpoints held in parts by many, “Looking at the mass immigration, look at the Kalergi-Coudenhove plan in action for the ‘Eurasian-Negroid race of the future,’ the Rothschilds own the moon, etc.; we are being colonized–watch out for the space lasers (TM) targeting the last of the pure Aryan Race.” These form a White ethnic American State idea. 

They pose this: anyone criticizing or arguing against it is considered colonizing. We need to decolonize the therapy of anti-White Statism. It is a professional duty for those in our care to decolonize from anti-White State ideas. People would take offence at this. Why not the reverse? They could even have APA poster presentations pointing to the prefrontal cortex, vaguely identifying anti-White Statism as a mental illness needing a decolonization therapy style of approach as was done with Zionism.

Restoring Neutrality: Evidence and Safeguards

We risk undermining the neutrality and integrity of psychological practice, and are moving towards this more pervasively based on this. Jewish identity is multifaceted, is not a mental illness when linked to Zionism, and involves self-determination. Decolonization Therapy mostly lacks sufficient rigorous empirical support. However, it is grounded in cultural psychology and values ideology over evidence, while inverting its duty not to harm by retraumatizing some Jewish patients, alienating them further. 

It does not have the same systematic and comprehensive empirical support as standardized therapeutic techniques, including Dialectical Behavioural Therapy. Therapists, thus, can buy into antisemitic tropes around genocide and fascist stereotypes, labelling Jewish clients as oppressors, politicize therapy with anti-Zionist ideologies, and make therapeutic spaces a place to intimidate others. I submit that if a social justice framework in therapy retraumatizes and alienates clientele, then there will be less social justice and more anti-social injustice frameworks for therapy. 

Therapy as Sanctuary, Not Battleground

Dr. Jennifer Mullan, the Founder of Decolonizing Therapy, most succinctly stated, “There’s no such thing as neutral education. Education either functions as an instrument to bring about conformity or freedom,” or “To begin to consider and implement practices that support politicizing and shifting our organizational and interpersonal perspectives.” 

To contrast, the Canadian Code of Ethics for Psychologists (Fourth Edition), under Ethical Standards of Principle of Integrity in Relationships, stipulated the importance of the need “to be as objective and unbiased as possible in their… service.” The British Psychological Society in Code of Ethics and Conduct linked reason or rationality to impartiality. The International Union for Psychological Science in its Universal Declaration of Ethical Principles for Psychologists emphasized the fundamental Principle of Integrity specifying “maximizing impartiality and minimizing biases.” Finally, the American Psychological Association (APA) Ethical Principles of Psychologists and Code of Conduct emphasizes in its Principle C: Integrity the avoidance of deception and misrepresentation, which could extend to refraining from the use of therapy as a vehicle for partisan persuasion.

Therapy is meant as a sanctuary for clients’ own narratives. Ironically, this trend can come to risk repeating the colonization abuses of the past under the imposition of a ‘decolonization’ pretense. We need a reintegration of client autonomy and therapeutic neutrality; therapy is the client’s domain for autonomy premised on non-maleficence, not an ideological battleground. It may be helpful to further embed thorough mandatory neutrality training in licensure standards, so it doesn’t become an issue at scale.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Māori Atheism and Identity: Eru Hiko-Tahuri on Culture, Humanism, and Secular Belief

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The New Enlightenment Project

Publication Date (yyyy/mm/dd): 2025/05/05

*This interview is a contribution to an upcoming text on global indigeneity and international humanism from In-Sight Publishing.* 

Eru Hiko-Tahuri, a Māori creative and author of Māori Boy Atheist, explores his journey from religious upbringing to secular humanism. Hiko-Tahuri discusses cultural tensions as a Māori atheist, advocating for respectful integration of Māori values like manaakitanga and whanaungatanga within secular contexts. He emphasizes participation in traditions like tangihanga (funeral rites) and haka without supernatural beliefs. The conversation explores misconceptions around Māori identity, the marginalization of secular voices, and the absence of atheists in leadership roles. Despite limited public representation, Māori secular humanists like Hiko-Tahuri remain active in community life. His book and outreach aim to normalize atheism within Māori communities. The interview underscores a broader call for inclusive frameworks in mental health, education, and policy that respect cultural identity and secular worldviews.

Scott Douglas Jacobsen: Today, we’re joined by Eru Hiko-Tahuri, a multifaceted Māori creative and intellectual voice based in New Zealand.

Eru Hiko-Tahuri: Thank you for having me.

Jacobsen: He’s best known as the author of Māori Boy Atheist, where he chronicles his journey from childhood religious observance to secular humanism. Alongside writing, he engages audiences as a radio host, musician, and airbrush artist, integrating cultural expression with personal storytelling. Since launching Māori Boy Atheist, with editions available in English, Te Reo Māori, and French, he has contributed meaningfully to rationalist and skeptic communities, offering insights on navigating Māori spirituality as an atheist.

The book was first published in 2015 and has served as a platform to explore the intersection of Māori identity and secularism. His public talks and podcasts, notably The Heretical Hori, encourage free thought and integrity within the indigenous context. They combine art, reflective media, and cultural dialogue to foster conversations on belief, identity, and resilience. Through those platforms, I aim to respectfully explore and challenge ideas, especially within Māori communities where belief systems can be deeply personal and culturally intertwined.

Thank you very much for joining me today—I appreciate it.

Hiko-Tahuri: It’s a pleasure to be here.

Jacobsen: How do core humanist principles align with traditional Māori concepts such as manamana motuhake, and whanaungatanga?

Hiko-Tahuri: Whanaungatanga speaks to kinship and the interconnectedness of people. That aligns closely with humanism, emphasizing dignity, respect, and empathy. You treat others as people first—essentially as extended family. It’s about looking after the people within your sphere, which reflects humanist ethics well.

Jacobsen: How can secular humanist organizations incorporate Te Ao Māori—the Māori worldview—into their activities without endorsing supernaturalism while respecting and integrating those cultural values?

Hiko-Tahuri: That’s a great question. It’s not always straightforward, but let me give an example from personal experience. When someone in our family passes away, we take them to the marae—a tribal meeting ground—where they lie in state for three days. During that time, relatives come to mourn, share memories, cry, laugh, tell jokes, and say goodbyes.

Depending on travel or family arrangements, the person is buried or cremated on the third day—sometimes longer. This process reflects core Māori values like manaakitanga (hospitality, care) and whanaungatanga, which coexist naturally with humanist principles of community, respect, and shared humanity. These values shape how we live and commemorate life without invoking supernatural beliefs.

Employers in Aotearoa generally understand that if someone goes to a funeral, they might be gone for three days—that’s just the time it takes. All of that work, by the way, is done voluntarily. We gather at the marae. Some families will care for the food, and others will help with arrangements. You can even sleep there.

We sleep beside the body for those three days. We keep them with us. We talk to them. We joke about them. We tell stories. We insult them lovingly. We laugh. We cry. It’s all done out in the open, and it’s for everyone to witness. That’s just the way we do it. It’s a good, profound way of grieving together as a collective.

Jacobsen: And within a secular humanist context, this isn’t just about superficial inclusion—it’s about acknowledging different ways of being. That kind of grieving is profoundly human and deeply cultural. It’s not about hierarchy—this isn’t about one way being better than another.

Take my Dutch heritage, for example. They’re big on windmills, dikes, black licorice, and clogs. The traditional way of burial there is usually more private—placing the body in a mound of Earth and marking it with a cross or a headstone. The grieving tends to happen separately from the deceased.

But for you, it’s different. Being with the body, telling stories, laughing and crying beside them—all part of the process. I wouldn’t say one way is more valid than the other. These are just different cultural processes for the same human experience. One does not invalidate the other.

Hiko-Tahuri: This is just the way we do it. I don’t judge how others handle it, but this is the way I prefer because it’s how I grew up. It’s what feels real to me.

And yes, there are usually religious aspects involved in the funeral proceedings. When those moments arise, I sit quietly and let them happen around me. I do not participate in those parts because I cannot in good conscience. And that’s one of the problematic areas—Indigenous and non-religious. Those are the tensions.

Jacobsen: How do you navigate those tensions?

Hiko-Tahuri: That’s the most challenging part, honestly. Knowing when to stay quiet, step back, and speak. It isn’t easy.

Jacobsen: Were there aspects where you didn’t feel tension at all? Or places where the friction started to show?

Hiko-Tahuri: Yes. One of the earliest points where tension emerges is during the pōwhiri—the welcoming ceremony when people arrive at the marae. That includes a series of formal speeches. It’s in that speech-making process where religious content often appears. That’s where the rub tends to start.

Jacobsen: Do you find conversations with others in the Māori community become more difficult when you do not endorse the spiritual or supernatural aspects of the culture?

Hiko-Tahuri: Yes. It can be challenging. Not always, but often. Some people are very accepting. Others feel that rejecting the supernatural is rejecting the culture itself, which is not my intention. But the tension is real.

Jacobsen: So you’re engaging in the same practices but not endorsing the supernaturalism around them. Is that difficult for people?

Hiko-Tahuri: Yes. Many people do not understand that distinction. There have been many times when I’ve been told, “You’re not Māori if you don’t believe in these things.” That has happened quite a few times.

Jacobsen: That is unfortunately common. I have encountered similar stories in speaking with Indigenous people—particularly from North America. The closest equivalent, in terms of how it’s discussed internationally, is often with African Americans in more conservative or evangelistic religious circles: Baptist, Pentecostal, Methodist—hardline Christianity in Black communities in the United States.

Suppose you’re a woman in those communities, and you reject the concept of God or Christianity entirely. In that case, you’ve forfeited your “Black card.” You’re suddenly seen as no longer fully part of the community.

Hiko-Tahuri: Yes.

Jacobsen: And that is not just an identity issue—it’s social. You’re giving up a significant source of communal support in a society that will not necessarily provide support to you proportionately. So, there are deeper sociological and economic implications at play.

I’ve heard similar things from North American Indigenous people, too—they say, ‘You’ve given up your Indigenous card.

Hiko-Tahuri: Somehow, you’re less Māori or less authentic if you’re secular. On the marae or in the community, that feeling can be present.

Jacobsen: Would you say it is quite that extreme in New Zealand?

Hiko-Tahuri: Probably not to the same extent. New Zealanders are generally pretty liberal. Highly religious people here are sometimes even seen as a bit unusual. We’re more secular than many places—certainly more than I’ve seen in North America. So, it is not as intense, but it can still be challenging.

This is especially true among people in what we might call the Māori Renaissance—those who are just now reconnecting with their heritage. Typically, the first people they learn from are religious, so religion is deeply woven into the cultural learning they receive. Then they meet someone like me, who speaks the language and participates fully in the culture but is openly non-religious—and that creates tension for them. It challenges their framework.

Jacobsen: If you look at the traditional Māori worldview—how human beings were made, how the world came into being—what aspects can be reconciled with a humanistic way of looking at things, and what aspects cannot? And maybe you could give us a bit of a background primer. What’s the general picture?

Hiko-Tahuri: In the Māori creation narrative, everything begins with Te Kore—the void or nothingness. From Te Korecame Ranginui (Sky Father) and Papatūānuku (Earth Mother). They were bound together in a tight embrace, and between them lived their many children—some say seventy, others say fewer.

Because the children were trapped in the darkness between their parents, they decided that their parents had to be separated to live with light and space. This led to a conflict among the children—each had a different view on handling the situation. Eventually, Tāne Mahuta, the God of forests and birds, pushed his parents apart, creating the world of light, Te Ao Mārama.

These children—atua, the closest term to “gods”—became personifications of natural elements. So there’s Tangaroa for the sea, Tāwhirimātea for weather and storms, Rongo for cultivated food, and so on. There’s debate around what atruly means—whether they’re deities or ancestral forces—but they represent aspects of the natural world in human-like form.

These stories explain natural forces through personification. Of course, much of it doesn’t align with what we know from science about how humans or the Earth came into being. But some aspects resonate. For instance, each atua has a personality—just like humans do. This humanizes nature and gives people a relational framework for understanding their environment.

So yes, while the cosmology isn’t scientifically accurate, the relational values and metaphors can still be meaningful. That’s where the humanist alignment might be found—not in literal belief but in symbolic or cultural interpretation.

It reminds me of reading Joseph Campbell—how mythologies worldwide echo similar patterns. Eventually, you realize that they can’t all be true—and most likely, none of them are. That was my journey. Campbell was instrumental in helping me unpack much of what I had assumed. Once you see that every culture has a creation story—and they often contradict one another—you start questioning which, if any, are “true” in a literal sense.

Jacobsen: I’ve found it helpful to separate spirituality in the supernatural sense from spirituality as a personal or communal meaning-making practice, especially in conversations like this and other interviews. In other words, spirituality that gives a person purpose or peace doesn’t need to invoke the supernatural.

Hiko-Tahuri: Absolutely. That distinction has been vital for me, too. 

Jacobsen: When people say “spiritual,” I sometimes ask: Do you mean supernaturalism or practices that foster wellbeing or connection? Prayer or meditation, for example, can have measurable health benefits—lowering stress and calming the nervous system—without requiring a belief in the supernatural.

So yes—looking at spiritual practices in the edification or enriching sense—not in the supernatural sense—what practices are done in the community or individually, or at least encouraged, that might be comparable to things like attending Easter or Christmas mass? Or personal rituals like being told to read a specific scripture in the morning, pray for ten minutes, hold a rosary, and recite ten Hail Marys?

Hiko-Tahuri: I was thinking about practices of personal unification. A lot of our communal activities involve singing. We’re a people who love to sing together. You will hear singing at any large gathering—a meeting, a ceremony, or a funeral.

Yes, some of the songs are religious, but what’s significant is that you have 300 people singing in harmony. And the richness of sound—those layers of harmonies—is incredible. Whether it’s traditional waiata, more contemporary songs, or even religious hymns, singing together is powerful. Even if the content has spiritual roots, the experience is about unity, connection, and shared emotion.

Jacobsen: That resonates with me. We’re both secular humanists and atheists. I can relate to my time in a university choir. I was in it for about two and a half years, and we sang many classical European music—Bach, Mozart’s Requiem, and other choral works.

Sometimes, we performed modern songs with a 1950s vibe. I remember people using phrases like “cat” and “daddio” or “you dig,” like something out of an Eddie Murphy or Richard Pryor scene. I sang bass, and we once collaborated with musicians from the Vancouver Symphony Orchestra in a 500-seat church. The acoustics were stunning.

It was technically Christian or sacred music—cathedral music, I’d call it—but the overwhelming sense of awe, the physical resonance, the unity of voices… It was a spiritual experience in that broader, secular sense of the word.

Hiko-Tahuri: Yes, I’d call that spiritual too. It taps into a level of connection and emotion you do not find anywhere else.

I do not avoid using “spiritual” in that context. It describes an experience of profound meaning, joy, or connection. I am not using it to refer to supernatural beliefs.

I’m not one of those people who avoids the word altogether. I use it for deeply moving experiences that are transcendent in an emotional sense. Just because a word has a particular religious usage does not mean it is limited to that meaning.

Jacobsen: Yes—most words have secondary meanings. So, use the second meaning! And if someone asks, explain it.

Hiko-Tahuri: Absolutely.

Jacobsen: Statistically, I do not know of a single government census that includes hate crime data specifically against atheists, agnostics, or humanists. Have you ever seen one?

Hiko-Tahuri: Never heard of it.

Jacobsen: In Canada, the categories usually include antisemitism—perennially at the top—followed by anti-Muslim sentiment or “Islamophobia,” then discrimination against Roman Catholics. However, Catholics make up about 30% of the Canadian population, so naturally, they’ll be represented in the data due to sheer numbers.

Still, antisemitism usually tops the list. But recent research out of North America shows that people’s emotional responses to atheists are often rooted in disgust and distrust—those deep, visceral reactions.

Hiko-Tahuri: Yes, I’ve read about that.

Jacobsen: And when you break it down by political affiliation—Democrat, Republican, Independent—in the US, the negative perceptions of atheists remain low across all groups. The numbers are roughly as low as those for Muslims, even among Democrats and Independents. It’s slightly better in those groups than among Republicans, probably due to the strong influence of the evangelical white base.

But across the board, atheists still rank low in terms of public trust. So clearly, we’re missing something in national censuses or surveys. The social stigma is real, but it’s under-measured.

Hiko-Tahuri: I’d agree with that. In the New Zealand context, I wouldn’t say I’ve experienced hate for being an atheist. It’s more that I’m seen as an outlier—maybe eccentric or just “different”—rather than hated.

Sure, a few people have been upset or uncomfortable with it. But New Zealand is pretty liberal. Most people here don’t care what you believe—as long as you treat others well. That’s what matters most. We’re not as politically polarized, either.

Jacobsen: That’s refreshing. Demographically, what’s the approximate proportion of people with Māori heritage in New Zealand’s population?

Hiko-Tahuri: They say it’s approaching a million people out of a total population of about five million—roughly 20%.

Jacobsen: That’s significantly higher than in Canada. Indigenous people comprise around 4 or 5% of the population.

Within your community, have you encountered a dynamic similar to what Mariam Namazie describes among ex-Muslims in Britain? She talks about “minorities within minorities.” That is, Muslims are a minority in the UK, but ex-Muslims are a minority within that minority, often facing backlash both from within their communities and from wider society.

Hiko-Tahuri: I understand that idea. You leave a belief system, but you become doubly marginalized. It’s not that extreme here, but there are similarities.

Some Māori do view secular Māori as having stepped outside the bounds of what it means to be Māori, especially when religion has become entwined with their cultural reawakening. So yes, you can feel like a minority within a minority sometimes, but it is more subtle here—less hostile, I would say.

Jacobsen: That distinction makes sense. In the UK context, to support ex-Muslims publicly is sometimes misread as being anti-Muslim, which complicates everything. Identity politics can overshadow human rights issues.

Hiko-Tahuri: When cultural identity and religion are closely tied, questioning one can feel like attacking the other—even if that is not the intention.

Jacobsen: And you find yourself in this strange dichotomy—it is just a category error. You can support both Indigenous identity and secular values without negating either. It is just a mistake in framing. Do you experience that kind of tension in New Zealand as a Māori person? Or, more specifically, as a Māori atheist?

Hiko-Tahuri: Yes, definitely—as a Māori atheist, I do. I have had conversations with a few others who are both Māori and atheist, and we often feel like a minority within a minority. It is a unique position to be in. Interestingly, though, statistically, about 53% of Māori now report no religious affiliation.

Jacobsen: There you go.

Hiko-Tahuri: Most people would still describe themselves as “spiritual but not religious.” Maybe only 10% would openly identify as atheists. So, it is still a tiny group to which I belong.

Jacobsen: Right.

Hiko-Tahuri: That leads back nicely to the idea of “coming out” as both Māori and atheist. I remember that journey. I had been reading all the usual books—The God Delusion by Richard Dawkins, God Is Not Great by Christopher Hitchens, and so on.

I struggled with the language in some of those books because they used words I had never encountered before. As the whole topic was so new, I had to sit with a dictionary beside me while reading.

Eventually, I reached a point where I realized, “I don’t believe in this anymore.” Then, the more complex question came: “What do I do about it?” And more importantly, “Can I even tell anyone?”

While I was at university, I met a few other Māori who had started to question Christianity, too. By understanding the colonization of Aotearoa, they began to see that Christianity was imposed here—brought in by missionaries from overseas. It was not ours originally. So some of us thought, “Why should we continue believing something that was forced upon us?”

That was my thinking for a while. But then I had another realization: I had rejected Christianity using a rational lens, but I had never applied that same critical lens to traditional Māori beliefs—the atua, the creation stories, the pantheon of gods.

So I did. When I examined those beliefs through the same standards, I had to admit—they did not add up either.

That is when I had the next big moment: “I don’t believe this either. So… now what? And how am I going to tell people?”

For a long time, I did not. At first, I equated being an atheist with simply not being Christian—since Christianity is still the dominant religious framework in New Zealand.

But it took years to fully embrace the term atheist in the broader sense—to reach the point where I could say, “I do not believe in any supernatural being that controls the world or defines our purpose.”

Eventually—probably after reading The God Delusion for the third time—I thought, “I can’t be the only one.”

Hiko-Tahuri: I remember thinking, “I can’t be the only Māori going through this.” So I started searching for books or articles written by Māori people about being both Māori and atheist. And I found absolutely nothing. There was no one—no one who had written publicly about being Māori and atheist.

Jacobsen: In your experience, had you at least come across others in real life—even if they had not formally written anything?

Hiko-Tahuri: I had met people who had loudly and proudly rejected Christianity and returned to belief in the traditional Māori gods—the atua. But I do not think I had ever met another openly Māori atheist—except for one woman I found on YouTube.

Her name was Nairi McCarthy. She was involved with the New Zealand Association of Rationalists and Humanists.

Jacobsen: Oh yes, yes—I know of her.

Hiko-Tahuri: You could have spoken with her a few years ago. Sadly, she passed away five or six years ago now.

She was the only one I had ever seen publicly acknowledge being Māori and atheist. And I thought, “Damn it. If I’m the only one with some writing skills and talk for a living, maybe I need to write this book.”

Jacobsen: Right.

Hiko-Tahuri: That is what led me to write it. I thought, “I know for certain I cannot be the only person who has come to this conclusion.”

So I turned to my community for support—and found nothing—no books, no articles. I thought, “Well, maybe I have to be the first. I’ll quietly write my story, upload it to the Internet, and maybe someone will find it.”

And that is precisely what I did.

Jacobsen: Was it terrifying?

Hiko-Tahuri: Oh yes—completely. I still remember the day I hit Publish. I put it on Smashwords. And I had no one to turn to—no reference point for what kind of response it might get.

But what I wanted was to leave a record. I’ve been to Māori funerals where they lied about the beliefs of the deceased—saying they were believers, that they loved God, when I knew for a fact they didn’t.

I didn’t want anyone to lie about me to my kids after I was gone. I needed something that told the truth about who I was. So I wrote the book.

It wasn’t to convince anyone. It was just my story—something people could find and know was real.

Jacobsen: How long did it take to write?

Hiko-Tahuri: About a year and a half. It’s a short book, but it took me that long to work through it.

Jacobsen: And the word count?

Hiko-Tahuri: Around sixteen or seventeen thousand words.

Jacobsen: So, roughly a thousand words a month?

Hiko-Tahuri: Yes—about that. I took my time with it.

Jacobsen: That must have been a difficult thing to do. We should get into that part because if someone stumbles across this ten years from now, it could be helpful to them.

What was the tension you felt when you realized, “Oh, shit—I don’t believe any of this anymore”?

Hiko-Tahuri: Yeah. I love my community. I love my people. I love our ceremonies. I love the familial nature of it all—the shared values, the collective spirit.

But I couldn’t believe that there were only seventy children of Rangi and Papa or that everything came from Te Kore—the void of nothingness. I couldn’t hold that belief anymore.

And that realization… it was jarring. “What do I do now?” It does suck. But I also knew I could not stay silent. I could not pretend I wasn’t having these thoughts or deny the conclusions I was reaching.

Jacobsen: That must have been a real internal conflict.

Hiko-Tahuri: It was—a deeply personal one. Part of me thought, “If you just keep quiet, you’ll be fine. You don’t have to believe—you can go your own way and avoid the conflict.”

That was tempting. It would have been easier. But I also knew that if someone asked me directly, I wouldn’t lie. I’d say, “No, I don’t believe in that.”

So, part of the thinking behind the book was: If I write this down, I won’t have to explain myself repeatedly. I can point people to it.

That felt honest. It meant I wasn’t lying or hiding anymore, either.

Jacobsen: After you published it, was the reaction proportional to the emotional weight you carried? Or was it mostly internal?

Hiko-Tahuri: Oh, it was all internal. The fear, the anxiety—it was mostly in my head.

Jacobsen: How common do you think that experience is? Do you think there’s a quiet wave of Māori atheists—or what I sometimes call “atheism-lite,” meaning agnostics—people who live by humanist principles but are afraid to come out and say they don’t believe in a deity?

People who think they’ll face judgment when, in fact, most people are too busy trying not to check Elon Musk or Donald Trump’s Twitter feed?

Hiko-Tahuri: [Laughs] Yes, right?

There’s a number of us out there. I wouldn’t call it a wave just yet, but there are certainly people wondering, “How do I tell my parents I don’t believe in God anymore?” That kind of question is very real. It’s hard to quantify, of course. But the reaction to the book was primarily positive. People were curious.

One of my cousins—his whole branch of the family is very religious—he reached out to me after reading it and said, “What? I’ve been thinking like that my whole life. I didn’t know that’s what it was called—being an atheist.”

Jacobsen: That is such a simple statement. But it carries so much emotional baggage for no good reason.

It’s fascinating. I’ve heard everything—from people being jailed or harassed for their beliefs to professional consequences to, on the other end of the spectrum, people gaining fame or recognition for speaking out—like the Daniel Dennetts and Sam Harrises of the world.

Hiko-Tahuri: So, I don’t avoid things. I go to gatherings because it’s about family first—and that’s always been my attitude. Family is family.

You put family above what individuals believe. That’s how my religious family treats me, too—my cousins and uncles. A good example: Seven of my closest cousins were wearing religious robes at a recent funeral, but we still talked and connected. The spiritual stuff was put aside because we’re family first.

I’m lucky that way. But it’s also a wider New Zealand attitude—family comes before anything else.

Jacobsen: In the North American Indigenous context, something that often happens is this: to reject the common beliefs—whether those are traditional spiritual systems or Christian indoctrination brought through colonization—is usually seen as rejecting Indigenous identity itself.

Because of colonization, many Indigenous people in Canada and the US identify as Christian. So, if you’re an Indigenous atheist, it’s often seen as adopting a “white” belief—or, I guess, more precisely, a white rejection of religion. Atheism is framed as a white thing.

Hiko-Tahuri: Yes, I’ve come across that sentiment here, too. I’ve had family members say similar things when I tell them I’m going to speak at an atheist group or do an interview like this. They’ll say something like, “Oh yes, that’s you, and your funny white friend,” or “That’s your weird white thing.”

Jacobsen: [Laughs] So there’s a little dig, but it’s not hostile?

Hiko-Tahuri: It’s more of a friendly poke than a grave insult. There’s no real malice behind it. It’s like a teasing jab, not a deep cut.

Jacobsen: And at least they’re not using racial slurs like you’d sometimes hear in North America—words like “cracker”thrown around with some edge to them.

Hiko-Tahuri: Right, it’s gentler here—more of a soft ribbing than anything else.

Jacobsen: I’ve heard similar things from North American Indigenous people. Atheism is often perceived as white, so any Indigenous person who identifies that way is viewed as having abandoned their roots—when really, they’re just thinking independently.

Hiko-Tahuri: Yes. That’s the dynamic. But honestly, I don’t care what other people think. I do me. I don’t have the energy to worry about other people’s opinions of me. If something comes up—and it rarely does—I’ll deal with it then. But in the meantime, I live my life.

Hiko-Tahuri: I won’t worry about what the rest of the Māori community thinks about me. I was even on Māori Television, here in Aotearoa, talking openly about being an atheist.

One of the more common comments I received afterwards was, “Oh, he needs to learn more about his culture.”

Jacobsen: This is a sophisticated way of saying, “He’s ignorant of our ways—therefore, he doesn’t accept our ways.” It’s a coded dismissal.

Hiko-Tahuri: Ironically, I practice more of our customs, speak more Te Reo, and participate more fully in the culture than many people making those comments.

Jacobsen: So, would you say that reaction is patronizing within the Māori community?

Hiko-Tahuri: Yes. That’s precisely what it is.

Another interesting thing is how certain people are automatically respected in the Māori community based on appearance. For example, if you’re an older Māori man wearing a clerical collar—any religious collar, regardless of denomination—you’re automatically afforded the status of someone to be respected.

Jacobsen: For clarity, could that collar belong to a Christian denomination or another tradition?

Hiko-Tahuri: Yes, it doesn’t matter what religion it is. If you wear the collar, you get that reverence. And I’ve met some of those men—they’re not particularly insightful or wise. I wouldn’t trust them to lead anything other than a church service. But because they hold that religious role, they’re treated with deference. So they’re seen as kaumātua—elders—because of the position, not because of actual wisdom or age.

You can be a 30-year-old wearing a collar and be treated like an elder. That’s one of my frustrations with how religion plays out in some Māori spaces.

Jacobsen: Would you distinguish here—again, using international terminology but applying it to a Māori-specific context—between indigeneity as culture and indigeneity as religion?

Because what I’ve come across in other interviews is a concept some call “Indigenous humanism.” It’s a framework where people continue participating in Indigenous practices—storytelling, ritual, community events—but without the supernatural belief component.

But on the flip side, I’ve also seen some Indigenous frameworks begin to mirror structured religions: hierarchy, sacred texts, holy oral traditions, and supernatural entities—almost resembling traditional Abrahamic models with “gods,” sacred teachings, powers, principalities, and so on.

Some Indigenous atheists and humanists I’ve spoken with are worried about this trend—a kind of religious revival forming around indigeneity itself. Their concern is that it could become dogmatic and undermine secular and Enlightenment-based thinking.

Hiko-Tahuri: I get what you’re saying. I haven’t seen that happening here, at least not in a widespread or formalized way. But part of that could be numbers. You’d need a critical mass of people adopting that framework for it to take shape. 

It’s less about isolated belief and more about institutionalization. It doesn’t evolve into that kind of system if you don’t have the numbers, but I understand the concern. Once belief systems become formalized, there’s always the risk that they become exclusionary or dogmatic.

We do not have that many of us, so we have not even had the chance to break ourselves into different “types” of atheists. We have not even come together for a group chat to discuss our thoughts. So no, I have not seen anything like that fragmentation yet because we are such a tiny group in New Zealand.

There has not been enough critical mass within atheism to split into more specific beliefs or approaches.

Jacobsen: If your initial feeling after publishing the book was one of relief—and the reaction was much more subdued than anticipated—do you now see people entering the atheist or humanist space, especially Māori, with this almost irrational sense of fear, only to realize, “Oh… it’s fine. It’s not a big deal”?

Hiko-Tahuri: Honestly? No, we do not even really see that reaction. Because so few people talk about it publicly. When we gather, we have roles to fill. We are there to work—we have responsibilities. There is no time to sit and have long philosophical debates about belief.

Jacobsen: That sounds like a cultural distinction. Take something like the Catholic Church—they gather, sit, listen, and sing. It is contemplative. But you are describing something very different.

Hiko-Tahuri: Yes. For example, there is much to do if we’re at the marae. We have protocols, hospitality, food to prepare, cleaning, hosting—so much practical work. We do not pause to reflect or debate belief systems during those moments.

At most, you might hear someone say, “Oh yeah, that cousin over there’s a bit different—he doesn’t believe in God.” And that’s it. That’s probably as deep as it goes.

Jacobsen: So the culture itself, in those moments, emphasizes function and participation over theology.

Hiko-Tahuri: We are caught up in the activity of the occasion, not in philosophical contemplation about the universe’s origins.

Jacobsen: So—what was the general reaction to the book? Good, bad, ugly, neutral, controlling?

Hiko-Tahuri: [Laughs] Honestly? Most people I knew contacted me to say, “Why am I not in it?”

Most reactions were driven by self-interest—”little me” stuff. Many people who read the book were curious if they were in it. A lot of the feedback was, “Oh yeah, that’s just you being you.” I’ve always been considered a bit weird anyway.

Jacobsen: [Laughs] Familiar.

Hiko-Tahuri: Other than that, people would say things like, “I never thought about that,” or “I didn’t know you couldn’t believe in God.” Because belief is so deeply embedded in Māori identity from such a young age.

Jacobsen: Is it similar to beliefs around wairua—the spiritual essence or spirit?

Hiko-Tahuri: Very much so. Wairua—the spiritual dimension—permeates everything. It’s so ingrained that when someone steps outside of it or says, “I don’t believe in that,” it’s beyond what many people are prepared to consider. They ignore it. It’s too far outside the norm to process.

Jacobsen: Did the book catalyze others—within the community or the broader New Zealand public—to come forward or speak out?

Hiko-Tahuri: I don’t know. I don’t want to claim that other Māori atheists came out because of my book. I can’t say that for sure. But we have a Facebook group called Atua Kore, which means “godless.” It has about 500 members now.

Jacobsen: That’s a solid number.

Hiko-Tahuri: It is. And yes, we’ve had a few people post in that group announcing that they’re atheists—that they’d made the decision, and it was huge for them. That happened after the book came out, but I won’t say it was because of it. I don’t know.

Jacobsen: Are there any prominent atheist or humanist figures in New Zealand generally—Māori or otherwise?

Hiko-Tahuri: No real high-profile names come to mind. One of the cultural dynamics in New Zealand is what we call “tall poppy syndrome”—we tend to cut down the people who stick out. So, self-promotion is frowned upon here. You don’t boast; you don’t elevate yourself. You keep your head down.

Jacobsen: Honestly, North America could use a little more of that.

Hiko-Tahuri: [Laughs] Maybe! But because of that, unless you’re already in the community, you’ve probably never heard of any of our local atheists or humanists.

Jacobsen: Are there any other books, aside from yours, by Māori atheists?

Hiko-Tahuri: Not yet.

Jacobsen: That’s wild. Okay, let me put this on the record: open offer. If we can gather around 100,000 words’ worth of conversations with Māori atheists, agnostics, or humanists—fully inclusive—I’ll help compile it. You can tell me your life story, “coming out,” and reflections. No pressure.

Hiko-Tahuri: That sounds good.

Jacobsen: It’s an ironic “coming-to-Jesus” phrase. [Laughs] But really, the point would be to normalize it. To show that being a Māori atheist isn’t a big deal—it’s just one way of being. That #NormalizeAtheism message. You’ve got 500 members in the Whakapono Kore group. Surely, some would be up for it.

Hiko-Tahuri: Maybe. But I don’t know how many would want to go public. That’s always the challenge. Out of those 500 members in the Atua Kore group, I know about four people willing to speak publicly.

Jacobsen: So basically, the secretary, vice president, president, and treasurer?

Hiko-Tahuri: [Laughs] Pretty much—except we’re not that organized. It’s not even my group; someone else started it. I’m just a member like everyone else.

Jacobsen: What is the Taranaki Maunga?

Hiko-Tahuri: Oh yes, I am granting personhood to the mountain. That’s an environmental protection mechanism more than a spiritual or belief-based one. It’s a legal framework designed to safeguard the mountain.

Jacobsen: The international community has increasingly formalized support for Indigenous peoples through declarations, conventions, and covenants. Some of the most notable include:

  • The United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP) was adopted in 2007.
  • International Labour Organization Convention No. 169 concerning Indigenous and Tribal Peoples in Independent Countries (1989).
  • The International Convention on the Elimination of All Forms of Racial Discrimination (1965) includes Indigenous peoples under legal definitions of racial protection.

These instruments serve as essential frameworks for recognizing Indigenous communities’ cultural, environmental, political, and spiritual rights.

Additional international instruments support Indigenous rights, which are not often discussed but are incredibly important.

  • The International Covenant on Civil and Political Rights (1966) — Article 1 affirms the right to self-determination for all peoples, including Indigenous communities.
  • The International Covenant on Economic, Social and Cultural Rights (also 1966) contains articles addressing equality, cultural rights, and the right to participate in social and economic development, which directly apply to Indigenous peoples.
  • The Convention on the Rights of the Child (1989) — Article 30 affirms the right of Indigenous children to enjoy their culture, religion, and language.
  • The Convention on the Elimination of All Forms of Discrimination Against Women (CEDAW) — General Recommendation 39 specifically addresses Indigenous women and girls.
  • The Declaration on the Rights of Persons Belonging to National or Ethnic, Religious, and Linguistic Minorities (1992) — Affirms collective minority rights, including Indigenous identities.

And there are several region-specific instruments:

  • The African Charter on Human and Peoples’ Rights (Banjul Charter, 1981) — Article 22 recognizes the right to development, including for Indigenous peoples.
  • The American Declaration on the Rights of Indigenous Peoples (ADRIP, 2016) — Establishes principles for self-identification, cultural preservation, and public participation.
  • UNESCO’s Convention for the Safeguarding of the Intangible Cultural Heritage (2003) — Recognizes and protects the cultural expressions of Indigenous communities.
  • The Convention on Biological Diversity (1992), Article 8(j), mandates respecting and preserving Indigenous knowledge, innovations, and practices related to conservation and sustainable biodiversity.

So, this is not “nothing.” There’s a body of international law supporting Indigenous rights. Of course, the tension always lies between what is declared and what is implemented. That’s where the evidence and accountability need to come in.

From your perspective—within the Māori context—do you see any of these declarations, covenants, or charters shaping Māori–New Zealand relations?

Hiko-Tahuri: To be completely honest, I’ve only ever heard of the UN Declaration on the Rights of Indigenous Peoples (UNDRIP). That’s the only one that ever comes up in public conversation or news here. All the others? I haven’t heard of them.

Jacobsen: That’s insightful. If we take secular humanism as a life stance grounded in an empirical moral philosophy that adapts its ethics based on new evidence, do you think Māori secular humanists could lead in implementing or advocating for some of these international declarations?

Hiko-Tahuri: I would like to say yes—but I worry. Like I said before, in our Māori communities, the people who wear collars—the religious leaders—get the leadership roles. People like me, who don’t wear a collar, are less likely to be listened to.

So, Indigenous secular humanists—are not currently in a position of influence when it comes to policy or leadership. And that’s something I think about a lot.

Jacobsen: That’s a critical and complex conversation. It reminds me of my last in-depth interview with David Cook, Maheengun, who has an Anishinaabe background in Canada. He identified as a traditional knowledge keeper—but importantly, was a knowledge keeper. There’s nuance in how Indigenous knowledge and leadership structures function and interact with humanist and secular frameworks. In the North American Indigenous context, the term for that is that you do not have a collar, but you might be a pipe carrier.

Maheengun gave up his status as a pipe carrier because, for him, there was too much dissonance between his humanist, atheist worldview and the expectations that came with that ceremonial role.

That gets into something I do not think anyone’s explored yet: if someone adopts atheism and secular humanism seriously and then steps away from a role like a pipe carrier or traditional knowledge keeper, how does that affect their voice—not just within the community but in broader systems like government-to-government or what is often termed “nation-to-nation” relations in Canada?

Because if someone lacks ceremonial or spiritual status, they often have no formal recognition—and no seat at the table. So, the representatives federal governments see in these discussions tend to be those with supernatural frameworks. That becomes the perceived Indigenous worldview, even though, as we know, many Indigenous people do not subscribe to that at all.

And the same is true for Māori. Significant portions of the population—like in the 634 recognized First Nations bands in Canada—either reject or question those beliefs. Even if, as in your case, they still participate culturally. Yet they are still not always seen as “real Māori” by some.

Where could that conversation go? What questions should we be asking?

Hiko-Tahuri: I’ve been thinking about this one for a long time—and honestly, I still don’t know.

In New Zealand, the government recognizes several iwi—tribal groups—as official representatives. So, if the government wants to consult with Māori, it will go to those groups and their hierarchies. The structure is established and formalized.

But here’s the thing: because those bodies represent the majority, people like me—those without a spiritual or ceremonial role—do not get much say.

That said, I’ve been fortunate. I have working relationships with some of the local tribal leaders. I’ve worked within their organizations, so I know at least they’re getting one different voice in the room—mine. I can say, “Hey, this is something you must consider.”

But that’s not a system-wide thing. It’s very personal. And yes, it isn’t easy to imagine how to scale that and how to make it more inclusive.

These representatives often claim to speak for all of us. But do they? We don’t know.

Jacobsen: That’s a tension in democratic governance, too. No political party or leader truly represents everyone. They represent the most significant percentage of voters in a particular cycle. So even there, you get a majority-of-plurality scenario, not true consensus.

It’s the same dynamic. When a Māori elder with a collar and status comes forward and tells the New Zealand government, “This is what we want as a community,” it’s assumed that their voice is the voice of all Māori.

But that’s not the case.

Hiko-Tahuri: There’s a presumption that doesn’t map cleanly onto European governance models. But most of our iwi—tribal groups—that the government interacts with are democratically elected. It’s not always a traditional hereditary hierarchy. Leaders are often voted in.

Jacobsen: Interesting. So there’s a mix of democratic process and cultural leadership?

Hiko-Tahuri: Yes, and I wouldn’t say all of those leaders are particularly religious either. Many use religious language or rituals to connect with the people they serve. It’s less about being deeply spiritual and more about resonating with the majority—many of whom are.

Jacobsen: That ties into self-stereotyping and external stereotyping. It becomes a kind of feel-good activism—what I sometimes call “parade activism” instead of “hard-work activism.”

For example, I attended a session at the 69th Commission on the Status of Women—Canada’s Indigenous. There was an Indigenous panel, and a few participants represented Indigenous communities beyond Canada’s borders.

Some arrived in full traditional dress—massive ceremonial headgear and all. Now, that visual shorthand becomes what government officials expect to see. It creates a kind of caricature—but it also becomes self-reinforcing.

That person becomes the “abstract ideal” of what a proper Indigenous representative should look like, and the government becomes the “abstract system” responding to that image. Both sides feel good about the exchange, but it risks becoming performative. It’s not always representative of the range of Indigenous experiences—especially secular ones.

Hiko-Tahuri: Yes,. 

Jacobsen: So it becomes this cycle: “We brought the right Māori to the table,” and “I represented the right version of Māori identity.” Everyone walks away satisfied—but it also acts as a brake. You’re pushing the gas and the brake at the same time.

Hiko-Tahuri: Right—and then when someone like me comes forward, without the collar or ceremonial role, they’re seen as the outlier. 

Jacobsen: Like the cranky guy on the porch yelling at the sky. 

Hiko-Tahuri: The Garfield of the meeting, if you will. [Laughs]

Jacobsen: No one wants that person. They’re not the story anyone wants to hear.

Hiko-Tahuri: That reminds me of something recent. The New Zealand Psychological Society referenced my book.

Until now, the society’s approach was based on a framework developed by a respected Māori elder—someone known in cultural and philosophical spaces. He proposed a four-sided model of well-beingwellbeing, likened to a house. It’s used widely in Māori mental health services.

The four sides are physical, family, spiritual, and—something else. But the point is: if you’re working with Māori clients, the model says you must consider all four, including the spiritual.

So, twenty years ago, I went to see a therapist. They used this exact model. We sat down, and they said, “We need to begin with a karakia—a prayer.”

I said, “I’m not religious. I don’t want to pray.”

But their training told them they had to do it. So, I was forced to sit through a religious ritual I didn’t believe in to access mental health care. And worse, I was pressured to participate in that prayer myself. That’s a significant example. It shows how models meant to be inclusive can become exclusionary—especially for Māori who are secular.

Jacobsen: That’s like people being forced to go to AA.

Hiko-Tahuri: I presented to a group of psychologists about a year ago. One of the prominent members—someone involved in the humanist movement here—submitted a formal statement to the New Zealand College of Clinical Psychologists.

He said, “Look, this is a perspective you haven’t considered.” That spiritual requirement—where practitioners were required to begin with a prayer—was challenged. As a result, recommendations have now been made to adjust those protocols to include people who do not believe. That’s one positive change I can point to that came out of it.

Jacobsen: Is the traditional Māori dance called the haka?

Hiko-Tahuri: Yes, the haka.

Jacobsen: That seems like one of the more benign aspects of cultural tradition, even for someone transitioning ideologically. I don’t see how a dance would be impacted by whether someone is spiritual.

Hiko-Tahuri: No—not at all. The haka isn’t inherently religious. It’s a form of emotional and communal expression. While its origins include warrior preparation, it’s evolved far beyond that.

There are haka for celebrations, mourning, farewells, and graduations. At university ceremonies, if someone Māori walks across the stage, people from their whānau will often leap up from the crowd and perform a haka in celebration. It’s done everywhere, for all kinds of moments. It’s how we express collective feelings—joy, grief, pride, and love.

Jacobsen: So, when you begin mapping the geography of Māori secularism—as a relatively new concept—are there any aspects of traditional Māori governance that could be considered appropriately secular? That is, are there spaces where ritual or spiritual practices are distinctly set apart or is everything more or less integrated?

Hiko-Tahuri: So, in most traditional Māori contexts, everything tends to be intertwined—spiritual, social, political, and cultural dimensions are not separated in the Western sense. In that way, Māori culture is similar to many traditional religious cultures, where secularism, as we understand it in liberal democracies, was never really a category.

Jacobsen: Now, tapu—the concept of sacredness or restriction in Māori culture—retains significant cultural power. But from a secular Māori perspective, like yours, tapu can be understood metaphorically rather than metaphysically. It functions symbolically to mark respect, boundaries, or social norms rather than indicating belief in the supernatural. What does that mean in practical terms?

Hiko-Tahuri: Take karakia, for example—these are often translated as prayers or incantations. I don’t perform them myself. But in spaces where karakia are expected—such as ceremonial openings or public gatherings—I’ve written secular alternatives, essentially nonreligious invocations. I cannot authentically engage in the religious or supernatural aspects, but I can offer something meaningful and culturally respectful that fits the moment. That’s how I bridge the gap: by replacing the supernatural element with a secular expression that still honours the cultural context.

Jacobsen: This reminds me of the situation in Canada. Canada is a federal state divided into municipalities, provinces, and territories, and then the national government, which is functionally similar to the U.S. structure of counties, states, and federal governance. In 2015, the Supreme Court of Canada ruled in Mouvement laïque québécois v. Saguenay (City) that opening municipal council meetings with prayer violated the state’s duty of religious neutrality. It effectively made official prayers at government meetings unconstitutional.

Following that decision, organizations like the British Columbia Humanist Association began investigating compliance across municipalities. Despite the ruling, they found that many local governments continued to include prayer in official meetings. In response, the Association sent letters to these municipalities pointing out the legal ruling, sharing data, and urging them to comply with the law by removing religious observances from public sessions. This kind of advocacy led to meaningful change in some regions.

So, when I consider your experience, I think of it in that light. You’re not opposing cultural participation or public service; instead, you’re drawing a line where religious practices—like prayer—are included in civic spaces where they may no longer be appropriate, especially in pluralistic or post-colonial contexts. Countries like Aotearoa, New Zealand, Australia, Canada, the United States, and South Africa all fall under the category of “post-colonial” states grappling with how to reconcile Indigenous traditions, secular governance, and religious pluralism.

So, let us return to the historical backdrop. Christian missionary efforts primarily drove colonization in Aotearoa, New Zealand. I understand that many of those involved were of European heritage—like my own. When people refer to “post-colonial” in this context, they often mean a phase following that religious and political imposition—perhaps even envisioning a society in a reconciled, pluralistic state where Indigenous and settler cultures have negotiated a new equilibrium. Would you say that is accurate?

Hiko-Tahuri: Yes, that is broadly correct. Among post-colonial nations, I would say Aotearoa, New Zealand, has gone further than many in terms of acknowledging and integrating Māori language, culture, and perspectives into public life. You can see the effects of that on things like the census data. As of the most recent census, about 53% of New Zealanders identified as having no religion. That makes New Zealand a post-Christian country, at least in terms of demographic majority. Christianity is now a minority belief, which shifts the dynamics.

Jacobsen: And how does that shift affect your everyday life, particularly as someone who identifies as an atheist and a humanist? Does it allow you to live more comfortably and authentically?

Hiko-Tahuri: Absolutely. As I mentioned earlier, overt religiosity is a bit unusual here. People who are very religious are more of a minority now—and may be looked at as slightly outside the norm. The country itself is pretty secular. Yes, we still have prayers at the beginning of some public meetings, but those are more about tradition than belief in most cases. There are calls to remove such practices, and I support that. However, overall, New Zealand has a very relaxed and liberal society. People do not care what others believe or do not believe. There is a strong cultural inclination toward individual freedom and tolerance, so we rarely see heated debates or conflicts over religion here.

Jacobsen: Tell me more about your podcast, Heretical. Is it still running, and where can people find it?

Hiko-Tahuri: Yes, it is back. I originally launched it some time ago but had to pause due to other commitments. I have now restarted it. The first season includes 10 episodes, where I read my book chapter by chapter. The book is free—I never wrote it to make money; I wrote it to tell a story. That story forms the basis of the podcast. I have also added another episode where I talk about a strange encounter I had with what I would describe as a cult-like group who tried to recruit me. That experience was eye-opening and worth sharing. There will be more episodes in the future. I plan to delve into some of the more common arguments for theism—things like the cosmological argument—and explore why I do not find them convincing. These kinds of discussions are not often had within our community, so I think it is essential to create space for them.

Jacobsen: What about your music and your airbrush art? Do elements of secularism or humanism show up in those creative outlets?

Hiko-Tahuri: Not so much in my music, no. It is more of a personal expression, and I keep it separate from my secular identity. But everything I create reflects my worldview in some way, even if not explicitly.

I have been playing in the same band with friends for about 25 years now. We only get together to play once every five years or so these days, but we are just a bunch of old mates who enjoy making music together. I played my first gig when I was 14 years old for a country music club here in New Zealand. I got pulled into country music because there really were not many other musical options in the small town I grew up in.

Music has always been part of my life, but I have never chased fame or done it for recognition. I do it because I love it. The same goes for painting. I have created a few pieces where I’ve expressed thoughts on some of the more absurd or troubling beliefs in the Bible. For example, there is that passage—1 Timothy 2:12, I think—that says women should remain silent and not teach. I did a painting responding to that. I also painted a Celtic cross overlaid with Māori designs to symbolize how religion, especially Christianity, colonized us just as much as the English did. I have sold or given away some of those pieces, but really, art is something I do for personal fulfillment rather than profit.

Jacobsen: How do emerging networks like Māori atheist and freethinker communities offer space for collective doubt or help individuals express personal doubts within a shared context?

Hiko-Tahuri: That is a good question. I do not know if that is even the aim of the group I joined. It is not my group—I just found it and joined. For me, it was more about discovering that there were other people out there who think like me and also look like me. That alone was meaningful. We have not tried to turn it into a collective movement. Māori atheism is still in its infancy. Until I wrote my book, I had not encountered any serious discussion about it, at least not that I could find. That group did exist beforehand, but I stumbled upon it afterward.

So, right now, most of the Māori atheists I see are solo actors. We speak up when we feel like it, but there is no organized collective activism or shared identity. We are in such an early stage of development as a community that it has not yet coalesced into anything more structured or strategic.

Jacobsen: Since we last spoke, have you had any recent thoughts on the protocols and principles of Indigenous declarations?

Hiko-Tahuri: No, I have not looked into it lately. I know that the New Zealand government initially chose not to sign the United Nations Declaration on the Rights of Indigenous Peoples, though it eventually endorsed it in 2010. But beyond that, I have not followed recent developments very closely.

Jacobsen: I have not had a chance to read into some of those areas, but I would like to. What about the precise etiquette and civic customs—honouring those customs that come from the subculture while not reciting the prayers? What is the balance being struck there?

Hiko-Tahuri: Yeah, I think that is one of the most challenging parts—figuring out what you can do respectfully while maintaining personal integrity. If we are talking, for instance, about pōwhiri—that is, the formal welcome ceremony—part of that involves speech-making. And during those speeches, spiritual language is often invoked. It is hard to categorize it strictly as religious, but it carries spiritual overtones.

Navigating is a challenge because there is a specific formula for constructing those speeches within our culture. They follow a traditional structure that includes spiritual references—things I do not believe in. So, I often have to rework those parts, recreating the tone and form without the religious or supernatural elements. It is difficult and takes much careful thought. That is probably the main struggle for Māori atheists who speak the language and actively participate in cultural life. We are trying to maintain the integrity of our heritage while adapting it to a secular worldview.

Jacobsen: Have you ever had an experience—either due to your ethnic background or lack of belief—where someone got confrontational with you? The proverbial finger-wagging, shouting match? I cannot imagine that happening much to a Kiwi.

Hiko-Tahuri: No, we are generally not that confrontational in New Zealand. And there are a couple of practical reasons, too. Because of how I look—my physical presence—people usually do not get up in my face. I am around six feet tall, and I guess I have a face that might be intimidating. So, people do not tend to push those boundaries. I am not aggressive or threatening at all, but sometimes, just my appearance is enough to make people think twice.

Jacobsen: That reminds me—there was a story out of the U.S. involving Eminem. I think gang members were extorting him—either the Crips or the Bloods. But apparently, there was a Samoan-American gang so feared that even the Crips were hesitant around them. Eminem hired them for protection, and they ended up defending him and collaborating on music. I believe they even put out an album together.

It was a pretty wild story. It shows how much physical presence and group identity can shape interactions—whether in music, culture, or personal safety. It is funny how those dynamics play out in so many different places.

Hiko-Tahuri: It can be imposing. I am five-eleven, but I am not baby-faced. Still, I have heard of incidents where Māori women in New Zealand—especially those who wear moko kauae, the traditional tattoo—get hassled often.

Jacobsen:How so?

Hiko-Tahuri: By members of the public, saying things like, “You shouldn’t be here,” or “You look intimidating,” or “You shouldn’t be in this park.” One of these incidents happened just last year in a local park. A woman was told she could not be there when someone’s kids were around, as if she was somehow threatening—just for wearing the moko kauae. These things do happen, particularly to women. I have noticed that it never happens to me. Maybe that has something to do with physical presence or perceived threat, but yes—it is a pattern. That does happen, and fairly often. 

Jacobsen: I am out of the questions, too. So, am I missing anything? What do you think?

Hiko-Tahuri: I do not think so. I cannot think of anything else at the moment. That was a solid session.

Jacobsen: Thank you so much for today. 

Hiko-Tahuri: Yes, that sounds great. Thank you very much.

Jacobsen: All right. Take care.

Hiko-Tahuri: You too. Bye.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

David “Maheengun” Cook on Indigenous Identity, Atheism, and Humanist Values in Anishinaabe Culture

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The New Enlightenment Project

Publication Date (yyyy/mm/dd): 2025/04/16

*This interview is a contribution to an upcoming text on global indigeneity and international humanism from In-Sight Publishing.* 

David “Maheengun” Cook, an atheist and humanist from the Mississaugas of the Anishinaabe people, shares his life journey navigating Indigenous identity, secularism, and cultural heritage. Raised near Rice Lake, Ontario, he learned traditional teachings—like oral history, plant knowledge, and seasonal rhythms—from elders. Yet, he embraced atheism at 13, finding Christian doctrines unconvincing and later stepping away from formal Indigenous spirituality, such as pipe-carrying and Midewiwin ceremonies. Cook distinguishes between Indigeneity as a cultural-historical identity and Indigenous humanism, which he sees as increasingly conflated with spiritual beliefs incompatible with secular humanism’s reliance on reason and evidence. He critiques the romanticization of Indigenous knowledge systems, warning against overvaluing localized spiritual traditions as universal truth. Still, he values cultural respect, environmental ethics, and communal decision-making embedded in Anishinaabe life. While he sees overlap with secular humanism in compassion and ethical living, he insists on epistemological clarity: lived experience and reverence are not scientific knowledge. He emphasizes the importance of dialogue, mutual understanding, and intellectual honesty, challenging assumptions from Indigenous and non-Indigenous perspectives. Cook’s reflections underscore the complex interplay between cultural continuity and philosophical integrity in modern Indigenous life. 

Scott Douglas Jacobsen: Today, we are joined by David Cook, also known by his Anishinaabe name, Maheengun, which means Timberwolfin the Anishinaabemowin language.

David will share his perspective on Indigenous identity, humanism, and atheism. He was raised near Rice Lake in southern Ontario, where Anishinaabe teachings influenced his formative years. He learned from elders about oral traditions, plant knowledge, and cultural practices rooted in the land and community. Despite this deep cultural foundation, Cook did not adopt theistic beliefs. He embraced atheism at the age of 13 after finding Christian teachings unconvincing.

His journey exemplifies the complex and often misunderstood relationship between Indigenous spirituality and humanist principles. Cook observed that traditional Anishinaabe worldviews emphasize spiritual relationships with the natural world, ancestors, and beings—but not in the form of hierarchical theism or deity worship. Over time, however, he has witnessed a shift in some Indigenous communities toward institutionalized or formalized spiritual practices, influenced in part by colonial impositions and revivalist movements. These shifts sometimes conflict with secular or humanist frameworks. In navigating this tension, Cook stepped away from ceremonial responsibilities, such as being a pipe carrier, to live more authentically within his philosophical values.

His experiences challenge the stereotype that Indigenous identity must be tied to religion or theism. They also highlight the diversity of beliefs and spiritual expressions among Indigenous peoples. Through these conversations, we will explore how Indigenous cultural heritage can intersect with secular humanist values, contributing to a broader discussion on Indigeneity and humanism. I approach this as a learner, open to where the dialogue leads. You never know unless you ask.

David, thank you very much for joining me today.

David “Maheengun” Cook: Thank you for inviting me.

Jacobsen: My first question is: Do you come from an Ojibwe, Odawa, Potawatomi, Algonquin, Mississauga, or Nipissing background?

Cook: My experiences come from Mississaugas, originally.

Jacobsen: That helps. For those who may not know—like myself—how are the various Anishinaabe peoples distinguished from one another? Is it primarily geographic, or is there more to it?

Cook: It is mainly geographic but also linguistic and historical. The Anishinaabe are a group of culturally related nations who speak dialects of the Anishinaabemowin language. The Ojibwe, or Chippewa, stretch across a wide area from Ontario to Minnesota and beyond. The Odawa traditionally lived near the Ottawa River Valley, and the Potawatomi were based around Georgian Bay and further south around Lake Michigan, though many were displaced. The Mississaugas settled primarily in southern Ontario. While they share cultural foundations, each group has distinct histories, migration stories, and regional practices.

Jacobsen: The Anishinaabe are often translated as “original people” or “spontaneous beings,” they are tied to “Mother Earth” and “spiritual emergence.” What does that name signify within the culture?

Cook: Anishinaabe is often translated as “original person” or “first person.” It reflects the belief that our people were created and have always been here—on what we call Turtle Island. In many oral traditions, there are creation stories, including that of Sky Woman, though this version is more prominent among the Haudenosaunee(Iroquois). Among the Anishinaabe, the tale of Nanaboozho is central—he is a cultural hero and teacher who helped shape the world. These stories reflect a worldview grounded in a relationship—with the land, the animals, the elements, and one another—not in dominion or hierarchical worship.

Specific to the Anishinaabe people, there’s a story of our ancestors—the Lenape (or Leni Lenape) from the East Coast—being our predecessors. The Anishinaabe people are said to have split off and migrated westward, following a sacred object known as the megis shell. It is a type of seashell. We followed its appearance and migrated to places where wild rice—manoomin—grew, ultimately reaching the Great Lakes and settling in areas like Minnesota, which marked the endpoint of this ancestral migration.

Jacobsen: What is the significance, within traditional practices, of things like birch bark, wild rice harvesting, and clan systems as part of the Anishinaabe worldview and social structure?

Cook: Good question. So, the teachings of the Seven Grandfathers instructed that our people should follow the megis shell, and we would stop where we found wild rice. As I mentioned, the Anishinaabemowin word is manoomin. Wild rice was—and still is—a staple food and ceremonial plant for the Anishinaabe. Its presence indicated where we were meant to settle.

Birch bark was—and remains—immensely important. It was used to build our traditional homes—wigwams, not tipis. Tipis are associated with Plains cultures, but our homes were dome-shaped structures covered in birch bark.

The Midewiwin society—the keepers of ancient and ceremonial knowledge—used birch bark scrolls to record teachings, medicines, songs, and instructions for building Mide lodges. These scrolls served as a traditional archive. Birch bark also had everyday uses: for containers, canoes, and art.

We also interacted extensively with other nations, including the Haudenosaunee Confederacy—the Mohawk, Seneca, Cayuga, Onondaga, and Oneida. Later, the Tuscarora joined, forming the Six Nations. Through this contact—both peaceful and hostile—we came to share some elements like the agricultural trio called the Three Sisters: corn, beans, and squash. These came more from our interactions than from our ancestral practices.

Jacobsen: You mentioned conflict. What were the historical bases of some of these clashes between the Anishinaabe and the Haudenosaunee?

Cook: Primarily, it was about control of the Great Lakes region, especially trade routes. This was pre-European contact, so before 1497—when John Cabot explored parts of what is now Canada—and certainly before 1603, when Samuel de Champlain arrived. The Great Lakes were vital corridors of commerce, diplomacy, and warfare. A complex trade web stretched across the continent—copper from Lake Superior, shells from the coast, obsidian, tobacco, etc.

The Haudenosaunee traditionally occupied the south side of Lake Ontario, while the Anishinaabe, including the Potawatomi, Odawa, and Mississaugas, were on the north side. These three groups comprised the Council of the Three Fires, a longstanding alliance rooted in kinship and defence.

The conflicts intensified after Champlain allied with the Wendat (also called the Huron), who had accepted the Jesuit missionaries and their Christian teachings. The Jesuits introduced not only religion but also disease, which devastated many Indigenous communities. Champlain and his Wendat allies—including some Ojibwe—launched attacks on the Haudenosaunee south of the lake. That began a cycle of violence and displacement that lasted for centuries.

Jacobsen: That’s quite the historical sweep. Growing up, what was your sense—within your Indigenous community and in nearby non-Indigenous communities—of the mythologies or perceptions each had of the other?

Cook: That’s a rich topic. The mythologies held by each group—Indigenous or settler—about one another were often oversimplified or distorted. Indigenous communities saw settlers as disconnected from the land, lacking the spiritual and relational teachings that tie people to place. On the other hand, settlers often romanticized Indigenous people or reduced us to caricatures—either the “noble savage” or the “vanishing Indian.” Meanwhile, different Indigenous nations had their own stories and rivalries, often shaped by centuries of conflict, trade, and adaptation.

Jacobsen: Regarding social mythologies specifically, what kinds of stories or collective ideas did Indigenous communities have about surrounding non-Indigenous people, and vice versa? And I mean not religious mythologies like Christian beliefs in an intervening God or Indigenous cosmologies like the creation of Turtle Island, but more about the social perceptions communities held about one another. Also, are you speaking from personal experience growing up or from a more historical lens?

Cook: That’s a good question—and I think both apply. Historically, and in my experience, those perceptions have shifted significantly over time.

Going back to the early contact era—when Champlain was active in this region—you had the Wendat (also known as the Huron) accepting, or at least entertaining, Christian missionaries like the Jesuits. That affected how other nations, including the Haudenosaunee, viewed Wendat and the newcomers. But in those early days, there weren’t many non-Indigenous people in Ontario—just a few priests and fur traders—so social mythologies were formed based on limited interaction.

As colonization progressed—particularly during the expansion of Ontario’s colonization roads in the 19th century—Indigenous people in many areas were respected for their deep knowledge of the land, for trade, and for helping early settlers survive. My family has a cottage about an hour and a half north of here, and there’s a long history of cooperation between Indigenous communities and pioneers. There was absolute mutual respect, at least in some areas.

But then things shifted. Public perceptions began souring by the 1960s and 1970s, especially among non-Indigenous people. Many stereotypes took hold—things like alcoholism, laziness, or exemptions from taxation—which created resentment and suspicion. A lot of this was media-driven. People formed their opinions not from direct interaction with Indigenous people but from distorted narratives coming out of other regions or from sensationalized news.

I remember vividly the Oka Crisis in 1990. It was centred in Kanesatake and Akwesasne, Mohawk territories in Quebec, and had ripple effects across the country. Suddenly, many non-Indigenous Canadians—especially in Ontario and Quebec—developed very negative views of Indigenous people, even if they had never met one in their lives. It was a myth-building through fear and media framing.

But today, things are changing with the ongoing work of Truth and Reconciliation and the broader public access to accurate historical information. Conversations are more open. There’s greater willingness—among non-Indigenous people especially—to listen, learn, and reconsider those long-held social mythologies. Today’s understanding is more grounded in reality than it used to be.

I was working hard to raise awareness about something that deeply concerned me. An NDP Member of Parliament from Winnipeg introduced a private member’s bill that would have criminalized the denial of the residential school system.

Jacobsen: How did that go over?

Cook: Well, while I believe that residential schools were a horrific part of Canadian history—and that the intergenerational trauma they caused is still being felt today—I don’t think criminalizing denial helps truth and reconciliation. And it certainly doesn’t support the free speech rights of non-Indigenous Canadians.

I’ve had many conversations with people who didn’t believe in or understand the impacts of residential schools. I often wonder whether I could have had those conversations if a law had made such speech a felony. I’m relieved to say that the bill did not pass the first reading in the House of Commons.

Jacobsen: That’s good to hear. That’s a win for open discourse. These conversations will be exploratory, and while there will be common themes and throughlines, we’ll also encounter offshoots. That issue you raised—around free speech and truth-seeking—is critical. It resonates across different communities in Canada.

How do different communities, in your experience—Francophone, Anglophone, Indigenous, and others—view universal rights commonly claimed internationally, such as freedom of expression or speech, especially as they’re articulated in the U.S.? How are those rights viewed, upheld, or contested in public, private, or sacred spaces within these cultural contexts?

Cook: That’s a great question, but I am unlikely to answer comprehensively since I live in one small corner of southern Ontario. I can only speak to what I’ve seen locally.

But it’s interesting. One thing that stands out is how cultural shifts in Indigenous communities—both on reserves and among urban Indigenous populations—have been influenced by younger generations attending Indigenous Studies programs in colleges and universities. I’ve been involved for over 35 years in the Elders’ Conference at Trent University in Peterborough. The tone and focus of that gathering have changed dramatically over the decades.

Like the rest of North America, there is a widening political divide. On the right wing, there tends to be skepticism about what is seen as special rights or accommodations for Indigenous peoples—questions about responsibilities and accountability. On the left wing, particularly within academic environments, there’s often a tendency to avoid saying anything that could be construed as challenging the dominant narratives taught in Indigenous Studies courses.

You risk being accused of creating an “unsafe” environment; honestly, I find that term increasingly vague. It used to refer to a physical threat, but now it can mean someone holds a different opinion from you on campus—the redefinition of “unsafe” to include disagreement.

I’m rambling now, but my answer to your question is elsewhere. 

Jacobsen: It’s like that old Billy Connolly joke about getting older—he says (and I’m paraphrasing here, Jacobsenizing it): when you’re young, someone comes into town and asks you for directions to the gas station. You confidently lift your arm, point with your finger, and say: “Go two streets north, take a left, then a right. You’ll be at Smith and Cook Avenue. The gas station’s right there. You’re good to go.”

Thank you for that, sir. Have a good day.”

Then you get to middle age, and you just sort of wave vaguely with your arm—”Yeah, it’s over there, young man.”

And by the time you’re in your eighties, you’re lifting your leg and going, “Over there!” You know? It’s somewhere in that general direction. 

Cook: [Laughing].

Jacobsen: Somewhere in that general direction—that’s precisely it. Now, a pattern in public discourse connects to what you’ve just described. When people speak in the terms you just used—thoughtfully but with nuance—they are sometimes misunderstood, either deliberately or inadvertently. That misunderstanding is then used as grounds to accuse them of dismissing Indigenous teachings or even of being belligerent toward those who describe themselves as feeling unsafe.

How do you feel when you hear someone attributing motives like that to things you genuinely believe? How are your views being mischaracterized—or, on the more benign side, how are they being misunderstood?

Cook: That’s a great question. I love to philosophize, so stand by… [Laughing]

You’ve captured the polarization well. Some people, yes, are intentionally provocative—they want to be misunderstood or create conflict. On the other hand, there’s a tendency to be hyper-vigilant—a kind of eagerness to pounce on any statement that might not align perfectly with what’s expected. They say it becomes a race to display our virtue or signal.

But the reality lies in the middle. And that’s where the real work of democracy and dialogue happens.

We think of democracy as voting for someone who disappears into a legislature to make decisions. But in truth, democracy is the conversation. It’s the dialogue we have as a society.

If you look at small Indigenous bands historically, decisions were made collectively: where to move, when to hunt, how to respond to challenges. That was real, participatory decision-making—consensus-based. As populations grew and governance became more complex, that model had to evolve. However, the essential ingredient remains: meaningful dialogue that defines the middle ground.

To bring this back to Indigenous roots, the Haudenosaunee Confederacy—the union of the Five (later Six) Nations—is often cited as one of the inspirations for American democracy. That system of deliberative councils and consensus-seeking is a powerful model.

Unfortunately, today, we’ve moved far from that. We’re at a point where people on opposite ends of the spectrum can no longer even speak to each other. Everyone sees the other as an enemy rather than someone with a different perspective.

You’re right. On both extremes, it’s not about understanding anymore—it’s about triggering a reaction or defending territory. But democracy cannot survive without conversation, and we lose a lot when we abandon the middle ground.

It’s about active listening. Listening so that you can hear someone and repeat what they just said to demonstrate understanding rather than interrupting to make your point. That’s missing from many conversations now.

I have a theory about that. When I worked for a vast Fortune 50 corporation, I had the honour of contributing to DARPANet, which was the predecessor to what we now call the Internet. I was on the front lines of Internet development in Canada and North America—working on IP addressing, how networks function, how computers talk, and so on.

Then, in the late 1970s and early 1980s, I worked on efforts related to the World Wide Web and how it could be opened for commercial use. The Web was envisioned as a beautiful, global network of connections—a web of shared knowledge, freely accessible and interactive.

But this Web has become a series of cocoons. People don’t hear each other anymore. Instead, they’re caught in echo chambers, where they only receive information reinforcing their beliefs.

Algorithmic polarization: The algorithms behind social media platforms now filter content so that you rarely encounter ideas that challenge your worldview. If you lean left, your feed is filled with progressive content. If you lean right, you get conservative content.

So, instead of a web connecting people and ideas, we’ve ended up with millions of isolated and insulating bubbles. People don’t even know that other perspectives exist anymore. They hear their thoughts reflected on them.

Jacobsen: That’s not off-topic—it’s a key part of this discussion. What people now call virtue signalling, for instance—it’s not a new phenomenon. We talk about it more explicitly now.

Looking at the last five to twenty-five years, you can see it evolve in public discourse. For example, on the left, wearing a rainbow lapel pin signals affiliation and values. On the right, someone might wear a Christian cross. Both are symbolic affirmations of identity and belief systems. It’s the same impulse, just expressed differently depending on the group.

When people talk about “wokeness,” it’s not fundamentally different from the conversations around identity politics we saw in the 1990s. Those earlier discussions were more implicit, while today’s are explicit—partly because of the digital tools you helped build: the Internet, social media, and open commentary platforms. Everything is exposed now; everything is analyzed or debated instantly.

So we’ve seen this explosion of neologisms—some serious, some silly—all part of a broader cultural shift toward explicit signalling. But returning to our core topic—Anishinaabe culture—we’ve been reflecting on Midewiwin, the Grand Medicine Society.

Cook: [Laughing] Sorry—I have an opinion on everything.

Jacobsen: No, that’s fine. That’s the point of this kind of dialogue—to explore thoughts that aren’t usually expressed inside the Beltway or in typical public discourse. And it’s also an opportunity to bring cultural memory and philosophical perspective into deeper public awareness.

Jacobsen: We discussed the Ojibwe and some of the broader Anishinaabe identity. But what about the more spiritual or ceremonial aspects—the degrees of initiation, moral teachings, balance, healing, herbal medicine, medicine lodges, chanting, and drumming?

You carried the fight, so to speak. You lived with both the theoretical understanding and practical application of this worldview. How did traditional beliefs frame ideas like the world and the Creator? Would you say that worldview is monotheistic—or is that a result of Christian influence, shaping the image of an intervening Creator?

Cook: Again, I can only speak from personal experience—and it’s important to note that Indigenous cultures are oral traditions. So, everything gets passed down through storytelling, and every elder brings their knowledge, memory, and philosophy to their teaching.

The result is that the stories vary. No matter how much we respect the teachings or the history, there’s no such thing as a single, unchanging version. As I’ve gotten older—and now consider myself an elder—I’ve become acutely aware of how fragile memory can be and how much responsibility it takes to carry those stories forward.

When I was younger, the culture I was taught was not formalized. It was experiential—you learned by being there, by participating. There were seasonal rhythms—like telling stories in the winter, an established cultural practice—but the storytelling was light-hearted, even humorous. There wasn’t the solemnity I see today.

Over time, things have become much more formal. There’s now a strong emphasis on protocols, like clearly stating your name, your community of origin, and your clan and doing so in Anishinaabemowin (our language), even if that’s the only part of the language someone knows. There’s also the expectation to establish credibility—to show who your elders were, who taught you, and whether you are authorized to share what you’re about to say.

That wasn’t the case when I was younger. But now, the role of “Traditional Knowledge Keeper” is formalized and widely used, especially in academic settings and government relations. A big part of that came from the rise of Indigenous Studies programs at universities. Those programs needed structure, so they created protocols to ensure that only those with proper knowledge and cultural authority could teach or share stories.

I understand its intent—ensuring authenticity and preventing cultural misappropriation—but the formality has become quite rigid. It’s now common that, right after someone introduces themselves, they’ll light a smudge—often using a smudge bowl made from an abalone shell, even though abalone isn’t from this region. The same goes for sage, which is not traditional to all territories but is now widely used.

So, there’s been much cross-pollination—ceremonial blending—between First Nations across Canada’s diverse regions. Historically, hundreds, if not thousands, of distinct communities, nations, and cultural protocols—from coast to coast. But now, there’s a kind of pan-Indigenous ceremonial standardization, where some practices have become symbolic shorthand for Indigenous identity, regardless of their geographic origin.

And over time, there’s been much blending—so much so that if you attend a powwow anywhere in North America, you’ll likely see women dancing in traditional jingle dresses. It’s a regalia adorned with 365 cones, often made from the lids of snuff cans. Each cone represents a day of the year and is specifically sewn onto the dress. The sound they produce during the dance is part of the healing tradition.

It’s become that rigid, formalized—and you can now see consistently from Mexico to the northern territories. Well, perhaps less so among Inuit communities, but certainly within a broad swath of First Nations and Native American cultures, you see this kind of cultural homogenization.

Jacobsen: So, let me ask you this. What’s your take on Canada’s earlier cultural flashpoints—the Oka Crisis? How do you see those moments now?

Cook: Oh, wow. The Oka Crisis (1990) was a defining moment for Canada, especially for people in Ontario and Quebec—the so-called centre of Canada. It was the first time that many Canadians had to confront the reality that there were unresolved land disputes, some going back centuries, and that Indigenous people were not a relic of the past. They were present, organized, and resisting.

It forced the conversation into the open and made people aware that fundamentally different worldviews were at play—particularly sovereignty, land stewardship, and historical injustice. But like most big cultural moments, it also became deeply polarizing.

Some people were severely injured—people throwing stones—and others were offering help and support. A similar situation happened here in Ontario with the Ipperwash Provincial Park standoff (1995) when the Premier sent in the Ontario Provincial Police (OPP). They shot and killed Dudley George, a young man who was not posing any physical threat. It became an embarrassment and a tragedy.

Events like Ipperwash and Oka truly set the stage for the emergence of the Truth and Reconciliation Commission. They pushed the public to realize that something needed to change—that Canadians needed to become more aware of Indigenous history, the longstanding injustices, and the ongoing consequences Indigenous communities still face as a result. They were defining moments—significant events.

Jacobsen: Now, shifting a bit more toward the central focus of this project—when we talk about people who reject supernaturalism or theistic interpretations of belief within Indigenous traditions, there’s often a social cost.

In European, Anglo, and Franco-North American cultures, people who reject religion or belief in God are often met with a wide range of slurs—“devil-worshipper,” “possessed,” “demonic,” “immoral,” “untrustworthy,” “disgusting,” and so on. These labels don’t function as intellectual arguments—they’re emotional reactions. They show up in polling and population studies as deeply ingrained sentiments toward atheists and humanists.

This prejudice has real economic, social, familial, and professional consequences. Take the example of a woman in a fundamentalist Christian community working at a university with doctrinal covenants. If she gets divorced, that can be considered grounds for dismissal or social shunning. The emotional pain can be deep—and neuroscience tells us that social rejection activates the same brain regions as physical pain.

Now, within a Canadian Indigenous context, particularly in Anishinaabe communities, are there slurs or informal labels used to describe those who reject traditional beliefs—especially those from Indigenous backgrounds themselves? And how do those social dynamics unfold?

Cook: Great question. The only epithet I can remember growing up was for Native people who were seen as “not Native enough.” In other words, if someone had adopted more mainstream, settler characteristics, they’d be called an “apple”—red on the outside, white on the inside. That’s the only derogatory term I ever heard used within the community.

In Anishinaabemowin, there are some terms for non-Native people that can carry a derogatory tone depending on how they’re used. I remember one elder in particular who always referred to white people with a specific term—though I haven’t heard it used in a long time. I don’t know the exact linguistic root of the word, but it was always spoken with a tone of contempt, so it carried weight.

But to your main point—no, I haven’t heard specific slurs or labels used against Indigenous atheists or secular people within the community. You’re right, though: in broader society, people who reject supernatural beliefs get hit with negative assumptions. But I haven’t observed a structured vocabulary around that kind of rejection within Anishinaabe communities, at least not in my experience.

Jacobsen: I mean, if you’re only hearing epithets in English, as opposed to, say, Finnish or Arabic or Anishinaabemowin, does that in itself serve as a kind of psycho-cultural commentary on the use—or limitation—of slurs?

Cook: That’s a good question. I don’t know. There could be all kinds of factors contributing to that dynamic. It might also be that not everyone speaks Anishinaabemowin fluently enough anymore to use slurs in the original language—or even to recognize them if they’re used. So, if those sentiments are expressed, they’re more likely to appear in English, where they’re understood. It’s tough to say what the root of that would be.

Jacobsen: If there’s not much in terms of verbal slurs, then what about other forms of social consequences? Not necessarily professional impacts—but gossip, social standing, and social status. That’s a big part of any culture.

Cook: Absolutely. I think there are all kinds of social consequences for not following what I’d call the “received wisdom”—the currently accepted norms or teachings within the community.

Before we started recording, I told you about a social worker I know who worked for Native Family Services. He’s about fifteen years younger than I am. He grew up on a reserve, and although he identifies as Indigenous, he eventually felt forced to leave his position.

He struggled with expecting every meeting to begin with a smudging ceremony, prayers, sage, abalone shells, eagle feathers, etc. He was told he’d be required to take turns leading the ceremonies—to say the opening prayer, light the smudge, and perform those protocols.

When he said he didn’t want to participate, the response was unsupportive. He wasn’t given space to opt-out. He was made to feel very uncomfortable—like he wasn’t “Native enough.” So yes, even in the workplace, there are real consequences for not conforming to certain spiritual expectations.

Jacobsen: That’s significant.

Cook: It is. Because so much of what is now called “Native culture” is deeply tied to spiritual practice. And I use the word spiritual here more in the religious sense—because when something is no longer optional when it’s mandatory, it stops being about personal spirituality and becomes more like a codified belief system—almost like organized religion.

Jacobsen: That distinction makes much sense.

Cook: For example, when I was growing up, women were not allowed to sit at the big ceremonial drums. There were strict gender roles embedded in the ceremonial life. There was much pushback from the 1960s through the 1980s, especially as broader society moved toward women’s equality. But in many Indigenous communities, especially in ceremonial contexts, women were still restricted from participating fully—particularly if they were on what we call their moon time.

During their menstrual cycle, during their moon, women were often expected to abstain from participating in ceremonies. That was the tradition. But that tradition has also been challenged, especially by younger generations. Still, even today, there are ongoing tensions around these issues. So again, when spiritual practices become mandatory, especially in public or professional settings, they stop being spiritual personally and start resembling an institutional system of belief.

So, during their menstrual cycle, women were not allowed to participate in certain aspects of ceremonial life—sometimes even to the extent of not being in the presence of men during specific spiritual events. There are separate ceremonies for men and women. I have many teachings I’m not permitted to share with women, and my wife has teachings she’s not allowed to share with men.

There are still very distinct roles for men and women. For example, women are the carriers of water at ceremonies. Only women are permitted to touch the water and prepare it. Women traditionally gather the so-called “sacred medicines”—cedar, sage, sweetgrass, and tobacco.

Then, there are specific ceremonial medicines—some used only by women and others only by men. I have to be careful here not to share teachings that could get me into trouble, but yes, there are medicines restricted by gender.

During menstruation, a woman on her moon cannot participate in ceremonies and is expected to avoid ceremonial grounds. At full moon, women’s ceremonies celebrate the menstruation cycle, while men hold their parallel gatherings—often involving cleaning ceremonial pipes, for example. These dual ceremonies happen every full moon.

It’s challenging to separate cultural from spiritual or religious aspects because the two are deeply entwined in Indigenous traditions. But what’s clear is that gender plays a significant role in determining who can do what within ceremonial life.

And if you don’t believe in those teachings—if you’re an Indigenous atheist or secular humanist—there are social ramifications. Questions arise: Can you participate in ceremonies? Can you be a dancer at a powwow?

Let me give an example. I helped create a Native cultural community centre here in the Durham region of Ontario, where I live. We didn’t have any services for what we used to call urban Indians—people living off-reserve in urban areas. So we created this centre to offer programming and support. I was elected chief of that organization’s council.

Now, I used to get into trouble constantly. In Anishinaabe culture, people dance clockwise around the drum at powwows. But here, we also have Haudenosaunee people—alongside Inuit and other First Nations folks—who have different ceremonial expectations. For example, some Haudenosaunee teachings say you must dance counterclockwise around the drum.

So, what do you do in an urban setting where one group deeply believes in dancing clockwise and another holds just as strongly to dancing counterclockwise?

That’s a powerful image—and pretty funny. It is a sort of ceremonial traffic jam. It shows how diverse Indigenous cultures are, even among just the First Nations, not to mention Métis and Inuit peoples. It also highlights the challenge of creating inclusive ceremonial spaces in urban environments—where you’re not just dealing with intercultural dynamics between Indigenous and non-Indigenous people but also intracultural tensions within Indigenous communities themselves.

Jacobsen: That reminds me of the diversity in Christian traditions, too. For instance, the modern evangelical movement in the U.S. and Canada is relatively uniform. However, traditions like Eastern Orthodoxy and Roman Catholicism remain distinct, owing to their long historical separation—between Ecumenical Patriarch Bartholomew and the Pope.

Cook: Right—and even within those traditions, each has its own internal governance, rituals, and symbolic systems, just like us.

Jacobsen: That’s correct. And in Eastern Orthodoxy, the Ecumenical Patriarch is called “first among equals”—a primus inter pares. However, The Catholic Church does not see the Pope that way. So there’s a lateralization of hierarchy in Eastern Orthodoxy that you don’t see in Catholicism, where the hierarchy is more pyramidal.

Given that, though—and more to the point ritualistically—both the Eastern Orthodox and Catholics, from what I’ve seen in their communities, have a very intricate ceremonial life. I don’t mean “better,” just more complex in structure, especially compared to modern evangelical or prosperity gospel movements, which tend to be simpler in ritual and more overtly political in tone after their Sunday services.

From what you describe about the Anishinaabe, I understand that the rituals are deeply tied to place, history, and cultural memory. Almost everything is done within a spiritual context, whereas in Catholic or Orthodox Christianity, the rituals are rich and symbolic. However, many adherents return to their regular, often secular, lives after the liturgy.

Cook: I think that’s fair. I also believe that a kind of hierarchy of belief or ritual commitment exists within Anishinaabe communities. Let me go back to an example.

Just north of here—about a twenty-minute ride on Lake Scugog—there’s a First Nation where I have many ties. I probably spent as much time there as I did on Rice Lake, where I grew up. That community had a longstanding chief lineage—a family that had held that leadership position across several generations.

But I remember from back then that there wasn’t much visible spiritual practice. It all seemed private; at least, that’s how I experienced it.

Just before COVID, I went up to visit friends in that community. I dropped into the health centre and chatted with some people about my history with the Nation. I’d helped them re-establish the powwow there about thirty or thirty-five years ago. At the time, they had never held a powwow, but I’d been involved in running a successful one in Oshawa for about five or six years. They asked me to help organize their first one—show them how to build the arbour for the drum according to tradition, invite elders, and how to structure the event.

When I visited more recently, I spoke about possibly getting more involved in the community again. But they asked me directly whether I was Midewiwin—or Mide, as it’s often shortened. They implied that if I wasn’t, I might not be welcome like I once was.

That’s a community I grew up in. But they had started holding Midewiwin ceremonies regularly, and those come with a much more formal structure. So yes, there’s a hierarchy there. That particular spiritual tradition—the Midewiwin or Grand Medicine Society—requires a kind of adherence to specific teachings, ceremonies, and protocols.

You could compare it loosely to a Masonic lodge in structure—not in content, but in how it’s organized into degrees or levels. As you advance, you gain access to more profound teachings, some of which are kept secret or sacred until you reach a certain level or have participated for several years.

Jacobsen: That’s a very structured system. You mentioned earlier the status of women as a factor. Most cultures at least pay lip service to the ideals the international community promotes—things like gender equality and inclusivity.

What parts of traditional or historical Indigenous culture—specifically Anishinaabe—do you see as genuinely practicing gender parity? And conversely, where is that parity lacking? Especially in today’s conversation, are there ways that transcendental, supernatural, or extra-material justifications are used to explain or defend those inequalities—or even to silence criticism?

Cook: Great question. Let me start with something I touched on earlier—women sitting at the drum. Today, if you attend powwows—certainly in this region—you will see women sitting at the main drum and singing, the big drum representing Mother Earth’s heartbeat. Traditionally, women used smaller hand drums, usually 12 to 18 inches in diameter, and men sat at the big drum. That’s changed. There’s no more gender parity in that ceremonial role, at least in some communities.

As for justifications for maintaining older traditions or exclusions—yes, there are stories. Indigenous cultures often preserve and transmit social structures through traditional narratives. These stories are told to explain why things are the way they are, often in spiritual or cosmological terms.

To give you a tangible example: at a powwow, a man can dress however he likes—shorts, a T-shirt, and running shoes. He’ll still be allowed into the circle to dance. Some of us old-timers still wear ribbon shirts and regalia, of course. But if a woman shows up in a dress that doesn’t go to her ankles, someone will almost certainly take her aside, ask her to change, or even leave the circle.

That gender-specific expectation is still very much present—at least here. It could certainly be viewed as restrictive or patriarchal from a mainstream cultural lens. However, within the culture, teachings passed to women help contextualize and justify these expectations. Whether you see it as subjugation or sacred protocol depends on your frame of reference.

Jacobsen: That reflects a broader tension—between cultural tradition and modern equality frameworks. And I’ve seen this tension play out even in international settings. I did two weeks of journalism in mid-March at UN headquarters in New York City during the 69th Session of the Commission on the Status of Women (CSW69). I sat in on an entirely Indigenous-led session with a panel of Canadian Indigenous women—both young and older voices.

The stories shared were incredibly moving. There were moments during the panel when there was open crying—not just among the speakers but also among the audience. The speakers discussed intergenerational trauma, displacement, gender-based violence, resilience, leadership, and cultural renewal.

That kind of setting brings out the depth of these issues. It shows how women’s voices in Indigenous communities—especially when given a platform—often expand and complicate the narrative beyond the neat boxes that institutions like the UN try to put things in.

These weren’t minor figures either—these were foremost Canadian Indigenous leaders, speaking candidly. At the same time, you had high-profile figures like Bob Rae, Canada’s ambassador to the UN, walking through because he had other meetings—there was this strange mix of formality and intimacy.

What struck me most, though, was how it tied back to what you mentioned earlier—the consciously inflicted tragedy of the residential school system. What I saw in that room wasn’t necessarily what I’d call healing, at least not in the clinical or complete sense. It was more like people were, at that moment, relieving themselves of the burden of silence—finally saying things aloud that had weighed on them.

To me, that release—while powerful—is private and not always therapeutic in the lasting sense. It’s more like a momentary purging. It’s the difference between washing a wound and disinfecting and stitching it. That open expression of pain, especially in a public space where others have shared history if not identical experiences, creates a kind of communal recognition.

Now, the women themselves would describe it far more eloquently and precisely. However, that was the emotional atmosphere I absorbed from that session at the UN in New York. That said, this living history is not something we can choose to ignore. It’s here, whether we talk about it or not. That brings me to this: Are there contexts in which traditional beliefs can offer an anchor, a sense of grounding—but where supernatural elements or superstitions surrounding those beliefs may not serve long-term health or healing?

I’m thinking here of something Noam Chomsky once shared. He described knowing an immigrant mother who had lost her child. She found deep comfort in the belief that she would be reunited in heaven with her child after her death.

Chomsky, of course, didn’t believe in that promise. But he also didn’t try to strip her of that consolation. He understood that in the moment, it brought genuine emotional relief. Still, he questioned whether that kind of belief system, while temporarily comforting, is ultimately sustainable or healthy. It’s sort of like using an antidepressant or anxiolytic for a period of acute need—but then pairing that with practical life changes or cognitive tools that support longer-term well-being.

Over time, you wean off the medication, and you’re left with sustainable skills and insights. In this way, the person can integrate their trauma rather than escape it.

So, Can traditional Indigenous spirituality serve that kind of transitional function—providing ritual and meaning early on but eventually giving way to something more lasting, less myth-bound, and potentially more universal? They’re dealing with the context of their own life story.

Cook: Absolutely. And I have some pretty strong opinions about that—because I know so many people who experienced residential schools firsthand and who still live with that trauma. And what’s even more heartbreaking is how that trauma was often passed on. It created parents who didn’t know how to nurture or protect their children, and those children—now adults—passed the trauma on again to their kids. That’s the intergenerational trauma we keep talking about.

This is one of my core criticisms of Indigenous humanism as it is sometimes practiced today. One of its guiding ideas is the creation of strong communities rooted in culturally grounded mental and physical health programs tailored to Indigenous needs. While that’s well-intentioned, I worry that, in some cases, it does not address the root problems.

It’s similar to my broader critique of religion. As Marx said, it’s the opium of the masses—not because it’s inherently evil, but because it can offer a Band-Aid without providing honest answers. It may feel good to believe in the power of prayer. But to me, prayer and meditation are quite different. Meditation is an internal process, a focus on self-awareness and grounding. In many traditions, prayer involves asking for something, often from a higher power. That’s a very different kind of psychological engagement.

My point is this: religions tend to provide emotional scaffolding, a way of soothing pain. But mental health professionals can do that too, and in many cases, more effectively, without relying on superstition or magical thinking.

So, in the Indigenous context, when Native spirituality is used to help people cope, yes—it can offer comfort. But I also think it can delay more profound healing or perpetuate specific traumas under the guise of tradition. Some of this intergenerational pain might be addressed earlier and more effectively if we approached it with direct, evidence-based support instead of spiritualized frameworks alone.

Jacobsen: That’s a very personal critique. Speaking of personal—what about your own experience, living as an atheist within the community?

Cook: [Laughing] The short answer is: I’m not really “out.”

Jacobsen: Oh? Some people might be in for a surprise.

Cook: Yeah— Because honestly, it wasn’t hard for me to step away from social and ceremonial aspects of community life.

All of my elders, the people I deeply respected—the ones who made the Native community meaningful to me—have passed away. That’s the thing about being an elder: there’s only one destination, and we’re all moving quickly. (chuckles)

I’d had conversations with a few while they were still alive. They knew where I stood. They understood that for me, participating in ceremonies wasn’t about belief but culture and showing respect for our traditions and them.

For example, when I was growing up, the concept of a single, monotheistic Creator never really came up—at least not in any way I remember. That may have been introduced later or emphasized more heavily as Christian influence spread.

When we got into a canoe to cross a lake, we would put down tobacco at the edge of the water—or directly into the water—to honour and protect ourselves from the spirits believed to inhabit the area.

There’s a specific water spirit in Anishinaabe tradition, Mishipeshu, or the underwater panther. In our traditions, Mishipeshu lives in lakes and rivers. If you fail to pay proper respect, you might experience a storm, or your canoe could capsize, or worse. That spirit wasn’t just a story—it was part of the everyday consciousness of being on the land and water.

As a kid, when you were alone in the forest, we also had stories about Wendigos. There’s even a famous poem about them. In our culture, the Wendigo was this malevolent, ghost-like creature—part spirit, part cautionary tale. They were associated with greed, cannibalism, and spiritual imbalance. They lived in the woods and were a real part of the spiritual landscape.

Everyday life included constant gestures of respect toward nature and the spirits. In that way, it’s very similar to Shinto, the traditional Indigenous religion of Japan, where kami, or spirits, are found in rocks, trees, rivers, and mountains. That was the world I grew up in.

Even now, when I walk past a giant tree, I instinctively put my hand on it—not because I believe it will speak to me, but out of respect. So, maybe some of my “superstitious” thinking hasn’t completely left me. But for me, it’s not superstition—it’s about honouring the natural world around me. Or at least, that’s how I justify it now.

As a child, though, this wasn’t metaphorical. It was literal. We believed in individual spirits—everywhere. And this is deeply embedded in Anishinaabemowin, our language. The language doesn’t just have masculine and feminine genders, like French or Spanish—it also distinguishes between animate and inanimate nouns.

And what’s considered “animate” isn’t always what Western culture would define that way. A boulder, for instance—a glacial erratic you might stumble upon in the forest—is considered animate because it has spirit. We’d refer to it as a grandfather, a being who has been there since time immemorial.

In the sweat lodge ceremony, when heated stones are brought in, they’re not just “rocks”—they are greeted as grandfathers (Mishomis) and treated with reverence. That’s the spirituality I grew up with. It’s not monotheistic or dogmatic, just interwoven with the land, the water, and the life around us

Jacobsen: How are you distinguishing Indigenous humanism (or Native humanism) from secular humanism? And why don’t we collapse the terms under something broader like Humanists International’s definition of humanism?

Cook: Because they’re not the same. In some ways, yes—there’s overlap, and they can work together in many areas, but at a fundamental level, they’re incompatible.

Secular humanism is grounded in reason, science, and ethics without reliance on the supernatural. It emerged from the Age of Reason, and its philosophical foundations rest on empirical evidence, reproducibility, and skeptical inquiry.

On the other hand, Indigenous humanism is deeply embedded in spirituality and cultural tradition. Spirituality and culture are not separable in Indigenous contexts. There’s no culture without spirituality and no spirituality without culture. They’re intertwined.

Indigenous humanism also emphasizes connection to nature, reverence for the land, and relational thinking, aligning with some of secular humanism’s environmental ethics. So there’s common ground, especially around values like sustainability and community well-being.

However, the gap becomes philosophically significant when one worldview is based on ancestral wisdom, oral tradition, and what’s now often called “alternative ways of knowing,” and the other is based on scientific rationalism.

Jacobsen: What do you make of attempts to merge the two—to create some hybrid identity between Indigenous and secular humanism?

Cook: I think doing so requires a massive amount of cognitive dissonance. The two systems operate on very different epistemological foundations.

Secular humanism—again—is about what can be tested, measured, and replicated. It’s a product of Enlightenment thinking. Indigenous humanism is about lived experience, ancestral teachings, oral transmission, and sacred relationships with land and life. When someone tries to blend the two, they often end up unconsciously prioritizing one over the other or reframing one to fit the lens of the other.

And to be honest, the modern framing of “alternative ways of knowing” tends to get used in philosophically muddy ways. It can obscure more than it reveals, especially when not critically examined.

Jacobsen: Would it be fair to say that secular humanism doesn’t offer a “variety of ways of knowing” but a shared standard of inquiry?

Cook: It’s not about many truths—it’s about one standard for evaluating truth claims. In that sense, it doesn’t offer pluralism the way Indigenous frameworks do. And that’s where deep tensions arise when people try to conflate the two without acknowledging that.

So that concept—“ways of knowing”—is one that, as a secular humanist and as a scientist, I find very difficult to accept in a literal sense. I don’t believe there are multiple valid epistemologies when uncovering truth. There are ways of being, indeed—those are cultural. But I’m very skeptical of ways of knowing as alternative epistemic systems.

We know things through scientific inquiry and critical thinking—through processes that yield repeatable and reproducible results. That’s the foundation of empirical knowledge. Now, I know there’s a common critique that science is reductionist. That’s true, but reductionism has also given us tremendous insight into the natural world and a robust framework for understanding reality.

My experience has been that Indigenous ways of knowing are often tied to experiential learning—through direct engagement, observation, and interaction with the environment. This can be valuable as a teaching method and cultural transmission, but it is unreliable for discovering objective truths.

We’d still be stuck in a Newtonian physics model if we relied solely on direct experience as a path to knowledge. We wouldn’t have the relativity of Einstein or the quantum models of the subatomic world—because you can’t see those things with the naked eye. Much of what we now understand about the universe is counterintuitive, and it took sophisticated tools and models to uncover those truths.

The reality is that humans have cognitive biases—lots of them. And when we rely only on intuition, feeling, or observation without rigour, we risk being led astray. I often hear, even within Indigenous communities, references to people who claim psychic abilities or who say they “just know” something spiritually or emotionally about the land or the Creator—because of a sign or feeling only they can perceive. That’s very similar to what you hear in other religious traditions.

As a humanist, I struggle to understand how that could be called knowledge in any formal sense. We must be careful not to confuse belief or emotional insight with empirical evidence. Many people feel compelled to pay deference to Indigenous humanism because they have a genuine desire for reconciliation, respect, and inclusion. I support that. I respect the individuals. 

But that doesn’t mean I have to respect the belief system—especially when the system makes claims unfalsifiable or unsupported by evidence. So, when someone says, “I know this is true because an elder told me,” it’s a classic example of an appeal to authority. By scientific standards, that doesn’t constitute knowledge.

To be clear, Indigenous humanism has beautiful and valuable elements. The ethical teachings, especially around respect for the environment, are profound. But even there, we must be honest—those values are not unique to Indigenous worldviews. Take Greta Thunberg, for example. She is not Indigenous, yet her environmental ethic is evident, principled, and powerful.

Jacobsen: We also need to distinguish between humaneness, as in compassion or emotional sensitivity, and humanism, as a defined philosophical and ethical worldview. You mentioned feelings earlier—that idea of having a feeling about a rock, a vibe from a place, or a sense about a person.

That kind of subjective experience—how I feel about a particular location or object—might be meaningful in a personal or cultural context. Still, it’s not a factual claim about that location’s chemistry, biology, or geophysics.

Those are different domains. One is about the internal emotional experience; the other is about objective external reality. Confusing the two can lead to misunderstandings within Indigenous communities and broader knowledge, belief, and truth discussions.

There’s a subjective fact there. You can describe how someone feels about something and that’s real for them. However, it does not represent the objective state of affairs external to the person. It’s not about the object itself but about how that person experiences the object. 

So, there’s a difference between that kind of emotional resonance and what we might call the “woo-woo” formulation of a vibe. In the 1960s and 1970s, this vibe culture emerged among many Euro-American communities, especially within a hippie culture—a sort of diffuse, mystical energy reading of the world.

But that’s distinct from something like intuition. Sure, people can misunderstand or misuse intuition, but in many cases, intuition is grounded—it’s developed from experience and a deep familiarity with a field. For example, a scientist might have a hunch about a hypothesis or direction for research based on years of work, even before the data fully confirms it.

So those are subtle but important distinctions. And I think there’s a humanistic, empirical way to talk about those kinds of experiences—intuition, emotion, reverence—without turning them into mysticism or supernaturalism. That way, we respect the emotional or intuitive side of human understanding while remaining grounded in the natural world and a commitment to truth.

Cook: I agree. And earlier, you used the word “humaneness.” I think as a secular humanist, and in my case, not just an atheist but an anti-theist—because I believe religion does real harm—it’s still essential to recognize context. I don’t need to brandish my atheism in people’s faces.

If someone finds comfort at a funeral because they believe their loved one is in a better place, now is not the time to challenge them. That’s not compassion. A compassionate stance is central to secular humanism—the desire to support well-being and respect others, even if we don’t share their beliefs.

So I get it if someone tells me they had a powerful emotional experience in the woods—a deep sense of connection or reverence. I’ve stood under the aurora borealis and felt awe; that emotional reaction is human. It might arise from intuition, nature’s scale, or raw beauty. And that feeling can lead us into scientific exploration. The stars can move you, and you still want to understand the physics behind them.

So again, to return to what I said before, conversation is critical. We lose opportunities for shared understanding when we shut down dialogue or categorically dismiss something without engaging.

Many discuss integrating science and Indigenous humanism or bringing the two into respectful dialogue. I support that principle—as long as we maintain clarity about what we mean by knowledge, belief, emotion, and experience.

And probably the most controversial thing I’ll say is this: I don’t think there is anything uniquely Indigenous—in terms of knowledge or worldview—that doesn’t exist elsewhere. That doesn’t mean it isn’t valuable, but I question whether it’s epistemically unique. I’d go so far as to say that, in some cases, these cultural beliefs can have an adverse effect—they can hinder rather than help.

I have two anecdotal examples that shed light on what I mean.

First, I recently watched a documentary about bison in Yellowstone National Park. Researchers had long believed the bison population was dwindling because wolves had been reintroduced to the park. But after years of research and scientific reductionism—they discovered that the real culprit was lake trout.

Here’s how: the lake trout were predators of salmon, a primary food source for grizzly bears. And grizzlies, who usually don’t prey on bison outside of a very short period during calving, were now starving. The only time bears can kill bison is for about two weeks in the spring when the calves are still tiny. However, the bears hunted more young bison during that narrow window because of the salmon shortage. Wolves had not contributed to the bison population decline.

You can only arrive at that kind of conclusion through systematic scientific inquiry. You cannot deduce that from direct observation alone—not with any reliability. Yes, maybe you’d intuit that something upstream was causing the bears to behave differently, but then you would need to test that hypothesis in a repeatable and reproducible way. That’s how we know what’s happening.

The second example relates to archaeological research. The Smithsonian Institution has a vast collection of human skulls from all over the world. These have been used for anthropological, archaeological, and evolutionary research. Some of the skulls in the collection are of Indigenous origin.

The law rightly states that when the provenance—that is, the tribal or cultural origin—of a skull is known, it should be returned to that Indigenous group for repatriation and appropriate cultural handling. I fully support that.

But it becomes complicated here: many skulls have unknown or unverifiable provenance. And some Indigenous groups are now refusing to allow any study of those skulls. In some cases, female researchers are prohibited from touching the remains during certain times of the month based on ceremonial protocols. Even x-rays of the skulls—non-invasive digital scans—are sometimes requested to be returned or destroyed because they are also considered sacred representations of the remains.

Now, I ask—where do we draw the line? I find it very difficult to see how treating an X-ray as a sacred object benefits anyone, especially when we’re talking about the pursuit of human knowledge and scientific understanding that could benefit all people, including Indigenous communities themselves.

Jacobsen: That raises a lot of essential questions. As our mutual friend, Dr. Lloyd Hawkeye Robertson, often points out, the self—and, by extension, culture—is not static. It’s a dynamic process. Cultures evolve and adapt over time, as individuals do, at varying rates and ways.

How have you seen Indigenous culture evolve in Canada over the years? Some observers describe what’s happening now as a renaissance—a revival or reinvention of traditional knowledge and spiritual practice. Do you see it that way?

Others have observed something different—an integration between Indigenous cultures and Anglophone or Francophone Canadian culture, resulting in what might be called a hybrid identity, particularly among urban Indigenous peoples.

Then you have people—like yourself—taking a more universalistic approach, seeking frameworks that view the human species through a scientific lens. That’s the truth-based perspective, where ethnicity is understood as a sociological category, a layer we place over our shared biology.

This also ties into an epistemology that aspires to be universal—not necessarily in opposition to every microprocessor within broader “ways of knowing,” but certainly in tension with epistemological pluralism, which often rests on less rigorous foundations. By contrast, the scientific method offers a universal filter for arriving at objective truths about the world.

So, how have you seen these elements—cultural revitalization, hybridization, and scientific humanism—evolve during your lifetime?

Cook: Wow. That’s a big question.

Specifically regarding knowledge, I would say that Indigenous culture has crystallized—that is, it’s become more codified and standardized in ways that weren’t present when I was younger.

As I mentioned earlier, there’s been a homogenization of Indigenous cultures across North America. Historically, sharing between nations was done to support trade—cultural elements were exchanged pragmatically. But now we see deeper integration and standardization of ceremonial practices. From coast to coast to coast, there are often standard formats for things like vision quests, sweat lodges, powwows, and even the regalia worn at those gatherings.

Alongside this has come a more defined idea of Indigenous humanism, particularly regarding how knowledge is transmitted. There’s a growing emphasis on learning from elders, which is being passed on in Native Studies programs, language classes, and cultural revitalization efforts. The resurgence of Indigenous languages is one of the best things happening now. There’s nothing to criticize about strengthening cultural continuity—that’s essential and beautiful.

But where I start to think critically is in the epistemological space. All around the world, cultures have developed systems of knowledge—about the environment, healing, and ethics. Indigenous cultures have made meaningful contributions, for example, to agricultural practices like crop rotation or land stewardship. But I wouldn’t say those practices are uniquely Indigenous. Versions of them exist across many cultures globally.

And that’s where I think the scientific method offers something distinct—the process that has served us best since the Age of Reason. It begins with hypotheses, follows with testing, and leads to the development of theories—not just beliefs but replicable, predictive models.

I struggle sometimes to express this clearly, but what I’m getting at is that while the diversity of cultural worldviews is essential and enriching, when it comes to understanding the natural world, the scientific pursuit of knowledge remains the most reliable, universal process we have. That doesn’t invalidate cultural meaning-making, but we shouldn’t confuse it with empirical truth.

Of course, you understand how “theory” gets thrown around—“It’s just a theory.” But a scientific theory is far more than a hunch or intuition. It’s something that’s been tested rigorously, often in hundreds of different contexts, and has repeatedly held under those conditions.

That doesn’t mean it’s 100% guaranteed—it’s not absolute certainty—but it does mean that we haven’t yet found a way to disprove it. And that’s meaningful. That’s what knowledge grounded in evidence looks like.

That way of thinking is foundational for me—and this is how I’m wired, maybe because I come from a scientific background. There are Indigenous and scientific parts of me, but I can’t help it: I reason, believe in systems, and think in processes.

I have difficulty conceptualizing some of these so-called “other ways of knowing.” Throughout my life, I’ve understood the cultural teachings I received not as truth claims but as stories—valuable but not epistemologically authoritative.

So when I walk through the woods and put my hand on a tree, that action connects to something cultural—maybe even spiritual, in a poetic sense—but it feels like a kind of vestigial organ from that part of my heritage. It doesn’t represent the truth to me. As I see it, the truth comes from science and rational inquiry.

And I don’t know how we’re supposed to reconcile that tension. From my perspective, scientific thinking is still the best tool we’ve developed as a species to understand the world around us. It’s not perfect, but it’s better than anything else.

And the scientific method isn’t culturally exclusive. It may have been formalized during the European Enlightenment, but it’s been adopted and applied by cultures around the world. The cross-cultural sharing of scientific knowledge has done more to bend the moral arc of history than the exchange of supernatural or magical beliefs ever has.

Jacobsen: In the African American community in the United States, there’s often the perception that atheism or humanism is a “white thing.” Do you find anything similar in Indigenous communities in Canada—where science, secularism, or even atheism is seen as foreign, colonial, or somehow outside the cultural norm?

Cook: Oh. That perception exists.

And I think that’s part of the reason Indigenous humanism has taken root—it’s a kind of response to the perception that science, and by extension secular humanism, is a product of white Western culture. There’s a historical trauma there, of course, because science was often tied to colonial institutions—residential schools, anthropological exploitation, eugenics, resource extraction—you name it.

However, that distrust of science is not unique to Indigenous communities. Just look at the religious right in the United States. Much of that worldview is grounded in Christian fundamentalism, and it also treats science as a left-wing enemy.

So you get this strange convergence: one side rejects science because they see it as secular, the other see it as colonial—but both resist the same process that has arguably done the most to improve human life on a material and ethical level.

The current administration is actively dismantling scientific institutions and educational infrastructure because it sees science as foreign, something separate from its culture and worldview. So yes, after having been to many universities across Canada, I’ve never seen an Indigenous science class. I’ve seen Native Studies classes at virtually every institution—but not Indigenous-led science education that operates by scientific principles. That absence is telling.

Jacobsen: I often point out, for example, that however the Egyptians built the pyramids, it wasn’t “Egyptian engineering.”It was just engineering. It happened to be carried out by Egyptians, but it was part of the universal domain of human problem-solving. And the same applies to science. It emerges from culture, sure, but any one culture does not own it.

Cook: That’s exactly right. That’s why I made that flippant comment about Greta Thunberg—ethics, environmentalism, and scientific reasoning aren’t culturally bound. They’re philosophical systems we’ve developed as a species.

I’d say the opposite of what’s often claimed. One commonly repeated claim about Indigenous humanism is that it has forced science to become more ethical and environmentally aware. But I don’t believe that’s true.

Regardless of cultural background, many scientists are already working hard to integrate ethics, sustainability, and responsibility into research. That pressure didn’t have to come from any single cultural worldview. It’s not a unique contribution of Indigenous epistemology or any other cultural system. These are universal human concerns.

I mentioned this earlier: the moral arc of history is bending, but not because of culture. It’s bending because we’re becoming more interconnected and aware of how we are all part of the same planetary system. That’s where progress comes from—not from traditionalism, but often despite it.

Cultural frameworks can often become obstacles to progress. They assert, “That doesn’t fit my culture, so I can’t accept it.” But when you look at what has slowed human development, it’s often things like religious dogma, nationalism, and rigid racial or ethnic identities. These forces have stifled progress—not fostered it.

So, progress didn’t happen because of culture; in many cases, it happened despite culture.

Jacobsen: Do you think that some of the current emphasis on race and ethnicity, particularly in academic or professional contexts—using the language of “allies” and “identity”—might deter Indigenous people and other minorities who are genuinely interested in joining science or engineering departments?

In other words, does the intense focus on Indigeneity as identity, when applied to objective disciplines like science, inadvertently create a kind of self-re-racialization that alienates people from universal spaces of inquiry?

Cook: You know what? I hadn’t considered that before, but that’s a critical point.

Let me collect my thoughts without sounding too controversial right off the bat.

But yes—I would have to say yes.

I think all young people—regardless of background—reach a point where they have to decide the direction of their future: career, values, identity. For young people in Indigenous communities, especially on reserves, that decision can be even more complicated.

Some may enter fields like political science, sociology, or psychology, where they can gain knowledge and return to their communities to provide leadership or serve as advocates. That’s admirable.

But here’s where I get stuck: I have difficulty articulating this clearly, and I don’t know if it’s truly possible to keep one foot firmly in the culture and one foot in a scientific discipline—at least not without tension.

And maybe that’s not a fair generalization, either. Take anthropology, for example. That’s a scientific field where you could still honour and explore your cultural background. That could be a space where the two can coexist.

You know what? I don’t have a complete answer to this. It’s something I’d need to think more about. Speaking just for myself, my gut instinct is that I can’t do both. I can’t believe in the cultural stories as truths, and, at the same time, I am fully committed to science. But that’s just me—and I wouldn’t want to impose that view on others.

This is probably a research project in the making. We need a proper survey of Indigenous students—which career paths they’ve taken, especially those who’ve pursued STEM fields—and what kinds of internal or external tensions they’ve experienced. That’s your next project right there.

Jacobsen: Is there a kind of taboo around pursuing formal education—particularly using the academic vocabulary of the Anglophone world? I remember watching a documentary on educational attainment, where a Black British educator pointed out that, for some Black boys in the UK, having a strong English vocabulary was viewed as “acting white.” So, you get this intra-cultural stigma where academic achievement becomes a source of social deterrence.

Do you think something like that might be at play in Indigenous communities in Canada, too—where embracing science or formal academic discourse is seen as stepping away from the culture?

Cook: That’s an interesting question. I don’t know if I’ve experienced that.

I haven’t noticed students avoiding academic vocabulary in some Indigenous Studies classes I’ve taken at Trent University. The conversation is usually conducted as you’d expect in any university-level seminar. I didn’t get the sense that anyone was being stigmatized for speaking in that way or that it was seen as “too white.” Based on my experience, I haven’t witnessed that dynamic.

Jacobsen: Fair enough. Another way humanism is often summarized internationally is with the triad: reason, compassion, and science. Where do you see sufficient overlap between that kind of humanist framework and the values within Anishinaabe culture? I mean that we’ve talked about birch bark, the sacredness of nature, and the spiritual worldview in Anishinaabe culture, where rocks, trees, and rivers all have spirits. That’s quite different from a scientific-naturalist framework.

So, where do you see alignment points in broad strokes—places where secular humanism and Anishinaabe worldview might meaningfully intersect?

Cook: So there are some areas of overlap, though not necessarily the ones people assume. Given some of the things I’ve experienced—and again, it’s hard to define this solely as “Anishinaabe culture” because it has shifted quite a bit over my lifetime—I’d say the places where mainstream society and secular humanism intersect with Indigenous culture are rooted in respect.

That includes respect for history, traditions, culture, and older people—I’ll say older people rather than elders since the term elder has specific ceremonial and cultural significance.

There’s also respect for all living things, which is where environmentalism or environmental stewardship comes in. Then there’s the idea of balancing our lives—the physical, social, and emotional aspects of being. Even values like diversity and inclusion are embedded in Anishinaabe culture to varying degrees.

I’d also mention the pursuit of ethics and ethical behaviour. These aspects are part of Anishinaabe traditions and secular humanism’s fundamental premises.

Jacobsen: That’s generally what I was getting at. Far be it from me to be a fan of evangelicalism, but if we take Protestantism more broadly, there are specific values that, while not always embraced to the extreme, have merit. For example, there is an emphasis on work ethic, which has virtue, whether applied to building a family, community, infrastructure, business, or academic excellence.

But I think the dominionist strain—particularly the desire for political control under religious mandates—is corrosive. It’s at odds with the secular aims that most humanists value: freedom of thought, pluralism, and individual rights.

On the Indigenous side, I don’t gravitate toward supernaturalism, but I see value in the naturalistic emphasis found in many Indigenous spiritual teachings. It’s concrete and practical and reflects a deep awareness of interdependence.

The ethic of caring for the environment rather than asserting dominion over it seems far more appropriate—especially given where we are as a planet. So, no culture has a monopoly on wisdom, but I think if we take a fine-grained look at different espoused virtues, there’s a lot we can learn.

Cook: I agree. 

Jacobsen: And, of course, we must also acknowledge that espoused values are not always lived. That’s true in every culture. People often say one thing and do another.

Cook: Right—and a lot of that, I think, is related to scale and scope. Most people, outside of those with diagnosed psychopathy or similar disorders, aren’t going out of their way to harm animals or inflict suffering just for the sake of it.

Ethical lapses stem more from systems, pressure, or disconnect than intentional cruelty. Those systems are shaped by histories and structures, not just individuals.

The sheer scale of the challenge—feeding 9 billion people globally—has created a significant tension between ethically desirable and operationally scalable. That’s one of the things I’d say about Indigenous humanism: there’s much talk about ethics, sustainability, and traditional methods. Those ideas are important but also easier to apply in small communities or enterprises.

When you zoom out to the planetary scale, it becomes much harder. Yes, you can rotate crops to preserve soil health. That’s good practice. But then you hit a wall: monocultures exist because they allow for massive food production. And if you remove them without scalable alternatives, you run the risk of people starving.

So while many of us would love to see greater sustainability, better treatment of animals, and more respect for traditional practices—especially in smaller, land-based societies around the world—the hard limits of global logistics can challenge those ideals.

Jacobsen: It becomes an issue of scale and how values operate differently depending on context.

Cook: And that’s where utilitarian philosophy comes into play: Jeremy Bentham. It’s really about doing the least harm when faced with difficult trade-offs.

Again, those ethical frameworks—balancing harms and considering outcomes—aren’t uniquely Indigenous or part of Indigenous humanism. They’re part of global ethical discourse. I’ve often heard atheists say, “If I had to write a list of Ten Commandments, I could come up with seven better ones than the original.”

Jacobsen: [Laughing] That’s a valuable thought experiment.

Cook: Absolutely. It helps clarify what values matter. Because let’s face it: we’re not hunter-gatherers anymore. And while the Haudenosaunee agricultural tradition of planting corn, beans, and squash in the same mound—with a fish for fertilizer—is a brilliant, sustainable method, it’s not practical for feeding billions.

Jacobsen: How much interaction have you had with global Indigenous groups—from places like Western Europe, Latin America, Africa, or elsewhere?

Cook: Virtually none. I’ve interacted with Indigenous Australians and am familiar with some of their traditions. And I’ve only had limited interactions with Inuit here in Canada. That’s why I try not to generalize too broadly. I know my cultural neighbourhood and try to speak from that place.

Jacobsen: Do you watch the news much?

Cook: Every day.

Jacobsen: When it comes to Indigenous issues—as they’re often referred to in Canadian media—what are the things that mainstream outlets are getting right, what are they getting wrong, and what are they ignoring or failing to cover adequately? I’m thinking specifically in terms of factual accuracy and proportionality.

Cook: That’s a big one. I think it’s hard to get mainstream media to pay attention to Indigenous issues unless Indigenous people themselves create what looks like a crisis.

Take the example of Chief Theresa Spence and her hunger strike. That pushed attention toward the Idle No More movement across Canada. It wasn’t until thousands of us took to the streets, raised flags, and blocked bridges that the broader public started to see issues like many First Nations communities lacking clean drinking water. These communities have been on boil water advisories for over 50 years.

That’s a critical issue—and it’s one that’s barely covered. It occasionally pops up in the media, but there’s no consistent attention. And because of that, municipal, provincial, and federal governments only respond when there’s noise. Even the current Liberal government, which talks a lot about reconciliation and Indigenous rights, hasn’t made anywhere near the progress they promised. And I think part of that is because mainstream media is not holding them accountable—there’s no sense of urgency being communicated to the broader public.

Jacobsen: So, what does the media get right, wrong, and ignore? What would you say?

Cook: Okay, let’s break it down.

  1. What they get right: Occasionally, the media does highlight real issues—like lack of clean water or specific Truth and Reconciliation Commission (TRC) recommendations. But it’s usually episodic and reactive, not consistent or systemic.
  2. What they get wrong: Often, there’s a lack of nuance and a tendency toward sensationalism. For example, when unmarked graves were discovered at former residential school sites, the coverage quickly escalated to headlines about mass murder—even in international outlets like the New York Times. The reality is deeply tragic, yes, but these were not mass executions. They were individual deaths, many from neglect, abuse, or disease. It was still horrific, but how it was framed in the media lacked historical and forensic context. That reporting distorts the conversation and leads to reaction instead of reflection.
  3. What they ignore: So much. Policy follow-up, for example—how many of the 94 Calls to Action from the TRC have been implemented? How is funding allocated to on-reserve infrastructure? Or the legal challenges around land back, resource development, and treaty rights? These are complex stories and don’t sell as easily as headlines about protests or conflict.

And the old saying about the media—what is it? “If it bleeds, it leads”?The media is built to chase the dramatic story, not the slow-moving but essential. Unfortunately, that means the real work of reconciliation—the hard, slow, policy-based work—often goes uncovered. When that happens, public pressure fades, and governments don’t feel compelled to act.

I can’t be entirely critical in terms of getting things right. The fact is, Indigenous issues do pop up in the news, and they do receive some visibility. You’ll see coverage of the leadership of various national and provincial Indigenous organizations, and there’s at least some public awareness.

But again, coverage often happens when there’s controversy—incompetence, criticism, or a political failure. The positive, ongoing work tends to be overlooked. So, while I appreciate that Indigenous issues remain somewhat within the mainstream’s awareness, I don’t think the media does an excellent job in terms of in-depth, accurate, or wide-ranging coverage.

Jacobsen: I once interviewed Lee Maracle before she passed away. I don’t recall whether we published it, but I remember something she said that stuck with me. She made a passing remark about how, if you took a river and superimposed a cylinder—completing its spatial circularity rather than thinking in just half or three-quarter arcs—you could use that to calculate the flow or size of the river. It was a fascinating metaphor.

What struck me was how she connected abstract structures, like those found in geometry, quantitative reasoning, or even axioms, with real-world patterns and spatial awareness. That got me thinking: Are there aspects of Indigenous thought or daily practice that incorporate this spatial or abstract reasoning—not through formal schooling in mathematics but through the lived culture itself? I’m curious whether these forms of insight emerged in ways that are just embedded in how people lived—whether nomadically, semi-nomadically, or in place.

Cook: Oh, wow. That’s a great question.

Strangely enough, the first thing that comes to mind is how Plains Indigenous peoples used buffalo hides to record their histories. They did it in a spiral format, starting from the center and spiralling outward, year by year, marking significant events. It’s a circular conception of time, which I’ve always found fascinating. It’s not linear—it emphasizes cycles, return, and continuity.

Another area is astronomy. Our constellations and celestial stories are very different from the ones recognized by European science. But the concept of constellations—linking stars into meaningful shapes that connect to narratives or moral teachings—is shared. It’s another way of imposing structure and meaning on the natural world. The patterns are interpreted differently, but the cognitive process is quite sophisticated.

Even if the outcomes are different—logic, categorization, and relational thinking exist. In many traditions, that reasoning is still embedded within a spiritual framework. There’s usually some spirit or force causing events to unfold. So, even where there’s spatial or numerical thinking, it often comes with a sacred or mythological dimension. That doesn’t make it less analytical—it just means it’s integrated differently than in Western scientific models.

I think in the other direction. The perception of time as cyclical is very prominent.

That’s true for many Indigenous cultures around the world. Time is often seen as cyclical rather than linear because of its close relationship to the natural environment. When you’re living within the rhythms of the land, you begin to observe and internalize the constant cycles of seasons, plants, animals, migration, birth, and death.

Jacobsen: What about the social and ethical culture? Are there aspects of Anishinaabe tradition—like an emphasis on compassion or universal moral principles—that overlap with humanism? For example, in situations like a dispute over food or land, whether with another community or within a family, were there mechanisms of resolution that reflected something like a humanistic ethic?

Cook: That’s an interesting question. I don’t know how to characterize it as a humanistic ethic in the Western sense. But what I find remarkable and unique in Anishinaabe culture is the approach to guiding others. It’s often done through gentle encouragement rather than direct correction or authoritative instruction.

Let’s say a child is doing something dangerous. In mainstream Western culture, a parent might yell, snap, or slap their hand if the child reaches for something hot. But in the Indigenous contexts I’ve been part of, the response is often gentler—more about guiding the child away from harm than punishing them for curiosity.

I remember an example from one of the elders I knew, a remarkable woman. She ran visiting elder programs, going into schools and organizations to share wisdom and offer guidance. One day, she came to me with a concern.

The community near me, which I’m closely tied to, had repatriated a skeleton—the remains of a man who had been identified, through evidence, as Midewiwin. The bones were around 300 years old and had been found off-reserve. The community brought him home and held a traditional Midewiwin ceremony to lay him to rest in their cemetery.

The woman who led the ceremony told me that she felt that the community wasn’t treating the grave with enough respect. Her concern wasn’t expressed in anger or confrontation but with sorrow and gentleness. She felt a sacred duty had been mishandled—not out of malice, but out of forgetfulness or carelessness.

That speaks to a relational ethic—not one rooted in universal rules but in context, relationships, and reverence.

I hesitate to call it “humanism” formally. But there are shared values: compassion, restraint, and guidance without domination. And those principles—whether Indigenous or humanist—have much to offer today’s world.

In modern Anishinaabe culture, that translates to the belief that graves must be well-tended and respectfully maintained. In this case, the elder I mentioned was concerned because the repatriated grave was neglected. She shared her concern with me, and I responded, “No problem—I’ll go back and make sure that it gets done.”

But I was wrong to use that kind of directive language—”I’ll make sure it gets done.” That’s not how guidance works in Anishinaabe culture. You don’t give orders. You don’t tell people what to do or how to behave. Instead, you tell stories, you coach, and you nudge gently. That’s the approach. It’s gentle, respectful, and, in many ways, a beautiful part of the culture. I was counselled to tell the traditional story of Nanaboozho and his fight with his brother. That was the right way to help the community understand why the grave needed to be more carefully tended.

But there are downsides, too.

In a community where alcoholism can be pervasive, for example, people might not intervene. They won’t necessarily step in to stop someone or help them recover. If someone is engaging in self-harm, the traditional approach of non-interference may mean the community stays quiet, even when someone needs help. That’s changing now, thankfully, as many reserves are getting better access to health services, mental health support, and intervention programs.

But culturally, there’s still a tendency toward non-intervention, which can be both a strength and a weakness, depending on the situation.

Jacobsen: That seems like a deeply embedded ethic—one that’s built around respect and autonomy, but that can have real costs when applied rigidly. Are there any parts of your notes you haven’t had a chance to bring up yet—things you think should be included in this conversation?

Cook: Let me take a look. I haven’t even checked my notes in about three hours now. [Laughing] You’ve been good company.

One thing that stands out in my notes, which we haven’t discussed much yet, is how people—especially in more left-leaning or social justice-oriented circles—value Indigenous humanism. I don’t particularly like terms like “woke” or “social justice warrior”—mostly because I think they’re overused and poorly defined—but I think we all know the general type of person I’m talking about: culturally aware, often highly sensitive, and well-intentioned.

These individuals sometimes overvalue Indigenous humanism. I’ve thought about why that might be. I understand why people associate environmental ethics, climate consciousness, and spiritual ecology with Indigenous traditions. There is value there.

However, I suspect that part of the overvaluation is due to intellectual laziness. People latch onto romanticized ideas of Indigenous wisdom without thinking critically about what’s being said or those philosophies’ real-world impact.

For instance, if we’re talking about climate change, and someone says that Indigenous knowledge systems provide foundational insight into global warming, I argue that the actual contribution is limited. Most Indigenous knowledge systems were developed in local ecological contexts, not global climate models. They offer invaluable insight into local environmental shifts but are not a substitute for climate science.

So, yes, if you’re an Inuit in the High Arctic, you’ll notice the dramatic changes in seasonal patterns and temperatures. Your lived experience becomes a powerful data point. But to say that Indigenous humanism provides a universal climate ethic—I think that’s an overstatement.

That’s a necessary clarification. Respecting a tradition doesn’t mean inflating its scope. It means understanding it on its terms and recognizing its value within the context in which it was developed.

If you live in a small community north of Toronto, on a reserve, I can’t imagine that your local weather observations would offer any unique insight that meaningfully contributes to our broader understanding of climate change. That’s not a criticism of local knowledge—it’s just a recognition of scale.

This brings us back to the need for centralized mechanisms to evaluate truth and knowledge—systems that can collect localized observations, synthesize them, and turn them into theories that are then made actionable. That kind of comprehensive perspective is impossible to form solely at the local level—especially when the issues are global in scale.

So, while the ethical and moral frameworks present in Indigenous humanism are admirable—and often very positive—they’re not unique to Indigenous cultures. People all over the world have developed similar values in different ways.

I guess the summary for me is this: Indigenous humanism is often overvalued, especially by the “woke” or “social justice warrior” types. Not because the ideas are wrong—but because people sometimes elevate them without adequate critical reflection or contextual understanding.

Jacobsen: That’s an important distinction. Lloyd Robertson wrote about Indigeneity and humanism and argued—rightly, I think—that they can be compatible if you frame the conceptual puzzle carefully.

Now, you’re focusing on Indigenous humanism and its relationship to secular humanism. The mistake people often make in reasoning isn’t necessarily with the premise but with the categorization of humanism itself.

Many people mistakenly believe that humanism—of any variety—is a political party or ideology. But that’s fundamentally incorrect. The earliest declarations and policy statements, especially those formalized through bodies like Humanists International, are very careful with their language. Humanism emerged as a philosophical life stance—particularly after the barbarism of World War II—in reaction to the atrocities committed under both totalitarianism and religious fundamentalism.

In that sense, humanism is not political as people often frame it. It’s not anti-religious people—it’s anti-theology when theology violates autonomy, critical inquiry, and shared human values. It’s also not a political party, although it can align selectively with political movements that advance secular, evidence-based policy.

Right. Also, groups like Humanists UK carefully show that humanists can fall across the political spectrum. You’ve got Humanists for Labour, Humanist Conservatives, and so on. The philosophical core of humanism is one thing—how you apply that philosophy in politics is another.

So we shouldn’t expect humanists to vote as a bloc, though you might see that happen when a party becomes too deeply entrenched in religious fundamentalism or violates secular norms.

That’s one piece. The other issue is this concept of “wokeism” or identity politics—or whatever form of it people are reacting to. What often happens is that humanistic language gets co-opted for tribal political goals. And that can distort what humanism is actually about.

They come from good intentions and can undoubtedly have positive effects, particularly in mobilizing people around important causes. But where people seem to react negatively is with the language, the intimidation tactics, and the tendency to cancel rather than engage. That creates a moral pressure that can become alienating.

There’s also sometimes a lack of empirical rigour, especially compared to the standards you’d traditionally expect from humanist approaches—where careful reasoning, evidence, and thoughtful dialogue are foundational before you become “activated” around an issue. Of course, something might trigger you emotionally or historically, and that might lead you to pursue deeper research. But too often, it feels like the research is skipped, and people go straight to outrage.

Cook: We’re seeing a similar dynamic emerge in the context of Indigenous humanism. There’s cultural meaning, yes—but there’s also a risk of conceptual inflation and politicization, identical to what’s happening in other identity-based or ideologically driven spaces.

Jacobsen: That brings me back to what I raised about Dr. Lloyd Robertson’s paper earlier. He’s deliberate in using the term indigeneity rather than Indigenous humanism per se. He argues that Indigeneity—the full range of characteristics, histories, and identities that define someone as Indigenous—can be integrated with humanist thought if the framework is structured correctly.

So, moving beyond whether Indigenous humanism and secular humanism conflict, what about Indigeneity and humanism more broadly—can they coexist as a single, integrated worldview?

Cook: I’ve heard the term indigeneity before. Lloyd’s used it with me in conversation a few times. And if we define it broadly—all the things that make a person Indigenous, culturally, historically, linguistically, spiritually—without trying to narrow it down too tightly, then there’s no incompatibility.

The difficulty comes when we start labelling things. Humanism’s values can easily be co-opted by people with genuine ethical commitments or those more interested in virtue signalling. That’s not unique to humanism; it’s true for any moral framework.

While we were briefly pausing, I asked Google to pull up a list of humanist values to see how they read in plain language.

Let’s take a few:

  • Dignity and worth of every person—hard to argue with unless you’re invoking the logic of 1940s fascism.
  • Reason and science—even the most devout religious believers often claim science supports their views, even if it’s been twisted to fit.
  • Ethics, compassion, and empathy—again, universally defensible.
  • Human rights—yes, people sometimes limit them to “people who look and sound like them,” but the idea remains powerful.
  • Social justice and equality are widely appealing and challenging to reject outright.

Honestly, this list reads more like what the Ten Commandments should have looked like. Instead of a list of “thou shalt nots,” it’s a positive ethical framework.

Jacobsen: So, in essence, these values are philosophically universal, making them easily embraced but also misused.

Cook: It’s easy to co-opt this language for your cause—whether ethical or performative. But the values themselves? They’re very hard to argue with—and I think that’s why properly understood humanism can be a meeting place, not a battleground.

When we use the word Indigeneity, there’s nothing in Indigenous culture that would contradict core values like dignity, worth, or reason. The definition of science might differ from the Western model, but what is often called Indigenous science still involves observational knowledge passed down through generations.

Take willow bark, for example. It contains acetylsalicylic acid—the active ingredient in aspirin. Indigenous people knew it could relieve pain, even though they didn’t see the chemistry. That’s still a form of empirical, experience-based science.

Ethics, human rights, and social justice are all values Indigenous people would recognize and affirm, whether explicitly or in practice. So, Indigeneity fits very comfortably with humanist values.

The only area where I find some tension is naturalism—the idea that the universe is governed strictly by natural laws, without supernatural forces. That’s where worldviews can diverge. In many Indigenous cultures, spiritual forces or non-material entities are part of how knowledge is explained or understood.

So, while I don’t think anyone would argue with the core principles of humanism, the point of difference lies in the belief that you can know things in ways that aren’t empirical or naturalistic. Aside from that, there’s widespread respect for the ethical foundation of humanism, even if the epistemological framing differs.

Jacobsen: That’s well put. And to nod to critics and defenders of those labelled as “woke,” something is interesting about how people signal their values. On one hand, critics might point to something like a rainbow lapel pin or a cross necklace—as a way of saying, “I’m a good ally” or “I’m a good Christian.” It becomes a kind of virtue signalling—an external signifier of internal moral standing.

Are there parallels in Indigenous culture today, particularly among younger generations—or even some elders—where there’s an increased use of symbolic items or participation that might not carry deep personal meaning but instead function as a cultural signifier?

Cook: I think I understand what you’re asking: whether some people are going through the motions—participating in culture symbolically without necessarily believing in the deeper spiritual or philosophical layers.

And the answer is absolutely.

In Anishinaabe culture, for instance, there’s a widely recognized symbol—the medicine wheel, sometimes called a unity pin. It’s a circle divided into four quadrants:

  • White (North)
  • Yellow (East)
  • Red (South)
  • Black (West)

An entire lifelong system of teachings is embedded in that wheel. It includes medicine teachings, stages of life, seasons, directions, and spiritual roles. However, not everyone who wears the medicine wheel engages deeply with those teachings. Some wear it simply as a cultural marker—a way of showing identity or solidarity.

That’s not necessarily a bad thing. But yes, it can become the Indigenous equivalent of a symbolic lapel pin. And just like in other communities, symbols can be used meaningfully or superficially.

It’s the Anishinaabe equivalent of a cross on your lapel. For a Christian, the cross is supposed to represent all the teachings and values of the faith. But for some, it’s simply an accessory—”I don’t know what it means, but it looks good on my jacket.” It’s symbolic shorthand, like an American flag pin on a senator’s lapel.

You see medicine wheels all over the place, and I could talk for days—possibly months—about the depth of teachings that go into those four colours arranged in a circle. So much culture, history, philosophy, and spiritual guidance are tied into that symbol. And yet, I don’t wear one.

Because, like with other symbolic items, some people wear it without engaging with its meaning. You’ll find people proudly wearing a cross who can’t explain even the basic tenets of Christianity. Or LGBTQ+ individuals wearing the Pride flag without necessarily understanding the struggles of the ’60s and ’70s—the history of protest, persecution, and civil rights activism that made those symbols possible.

So yes, absolutely—virtue signalling exists within Indigenous communities as well.

Jacobsen: That brings to mind the idea of private or protected knowledge found in some Indigenous traditions. You mentioned earlier that there are certain things you cannot speak about publicly—because doing so could lead to pushback or even breach community expectations. 

That sounds reminiscent of Freemasonry—where inner circles, ritual practices, and esoteric teachings are passed down within structured hierarchies. It stands in contrast, in some ways, to humanism, which leans heavily on transparency and open inquiry.

So my question is this: What role does that kind of secrecy or ritual exclusivity play in Anishinaabe society—either historically or in the present day?

Cook: That’s a great and tricky question. Yes, you’ll find elitism in ceremonial groups like the Midewiwin Lodge—but it isn’t purely negative. It shows that members earn their place through real commitment and participation, creating a clear hierarchy.

A useful, if imperfect, comparison is the Shriners (an offshoot of Freemasonry). Structurally, the Midewiwin works the same way: you progress through degrees, and each degree unlocks deeper teachings. Whether those teachings focus on practical skills or spiritual wisdom often depends on your own path and experience.

Advancing has always carried a cost. In the past, members offered goods—livestock or trade items. Today, it usually means significant travel, time, and money. Those costs both limit membership and prove dedication: they show you’re serious about this path.

Like Freemasonry, the Midewiwin includes rituals—special handshakes or signs that mark your level. The details differ, but the organizational logic is similar. (I’m not a Freemason myself; I’ve drawn this understanding from research and conversations.)

In the Midewiwin Lodge, each level has its own rituals and secret knowledge. If you haven’t reached a given level, you don’t participate and you don’t observe. It’s a deliberately structured system.

Jacobsen: That’s a fascinating comparison—not in terms of belief systems, but organizational logic, ritual structure, and gatekeeping of knowledge.What else is on your mind?

Cook: [Laughing] We’ve covered a lot.

I keep thinking about the word “indigeneity” and how I’m trying to understand it. Is there a helpful distinction between ethnicity and culture here?

Take someone Jewish, for example. They can be ethnically Jewish but secular, with no religious inclination, or the reverse—they can be religiously Jewish but not ethnically.

I wonder if Indigeneity works similarly. It can describe someone’s ethnic identity or heritage, regardless of whether they fully engage with the cultural or spiritual practices traditionally associated with it. Maybe that’s why I can reconcile humanism with Indigeneity—because it’s about roots, background, and shared history.

But I struggle to reconcile humanism with “Indigenous humanism,” especially when the latter emphasizes supernatural belief systems or non-naturalistic knowledge. Humanism’s focus on science, reason, and naturalism creates tension.

Indigeneity can be descriptive and inclusive, while “Indigenous humanism” might sometimes involve conflicting epistemologies—mainly if the framework includes magical thinking or metaphysical assertions.

Jacobsen: One from left field: In history, if you could have dinner with Pontiac or Tecumseh, who would you choose?

Cook: [Laughing] Wow.

Honestly, I would’ve loved to have had dinner with Chief Joseph of the Nez Perce. From everything I’ve read, he was a remarkable human being—deeply ethical, thoughtful, and courageous.

Between Tecumseh and Pontiac? That’s harder to answer. One of my elders, who passed away in 2013, was named Angus Pontiac—a direct descendant of the Pontiac. So, out of respect, I’ll stay quiet on that one. [Laughing]

Jacobsen: Fair enough. How about something more contemporary—what do you think of Adam Beach’s acting?

Cook: I like Adam Beach. He brings a lot of depth and vulnerability to his characters. He’s got great range. I know Adam Beach. He’s a pretty good actor. He’s been cast in more comic or comedic roles; sometimes, he plays them with humour. But he’s also done some serious work that is quite strong.

[Laughing] I’ve got five more names I could throw out, but I’m not sure how far down that rabbit hole you want to go. One of them is Tom Jackson—he’s a friend of mine.

Jacobsen: I was thinking about William Whipple Warren, who was of Ojibwe and European descent and authored History of the Ojibwe People in 1885.

Cook: Oh—that does ring a bell. I have a very extensive library and that book is included.

Jacobsen: Or Louise Erdrich or Chief Peguis?

Cook: Chief Peguis—yes, that name rings a bell. I’m struggling to recall the details off the top of my head. He was a prominent leader, but I’d need to double-check the historical specifics.

Jacobsen: One more: Autumn Peltier—born February 2004. A young activist, she’s spoken at the United Nations, criticized environmental policies, and received awards like the International Children’s Peace Prize. She’s a leading voice in the global environmental movement.

Cook: I wasn’t aware of her. I was thinking of Leonard Peltier—he was part of the American Indian Movement, and he’s currently serving time in a U.S. federal prison, accused of involvement in the murder of an FBI agent during a standoff in 1975.

Jacobsen: Possibly a relation—but maybe not. 

Cook: The structure of bands and surnames can be more complex than people outside Indigenous communities realize.

Jacobsen: Many First Nations in Canada have quite a small population. The numbers drop significantly once you get past the first 2,000 to 3,000 members. 

Cook: We have a Mississauga Anishinaabe reserve about an hour and a half north of here. There are only about three surnames on the entire reserve.

Now, that doesn’t mean everyone’s related—though some are. But many are not. And a lot of that traces back to residential schools. When children were taken, they were often renamed. If your name was “Little Squirrel,” that wasn’t good enough for the school system. So, kids were given new first names, often English or biblical.

In many cases, they were also assigned the last name of the Indian Agent in charge of that reserve. That’s how family names were standardized, and that’s why surnames aren’t reliable indicators of lineage in many Indigenous communities in Canada.

Jacobsen: That’s incredibly revealing—how naming was institutionalized and how identity was systematically altered.

Cook: When people trace ancestry by surname, they often run into dead ends or false assumptions. Our names were reshaped by colonial policies, not by our customs or kinship systems. And that legacy still lingers.

Here’s a closing comment, I suppose:

I’ve said things today that could be perceived as critical, but I’ve lived an extraordinary life in the Native community. I’ve spent years balancing one foot in the scientific world and one foot in Indigenous culture. I love Indigenous culture deeply, but at some point, it became impossible for me to reconcile its spiritual components with my atheism and humanism.

Still, I have immense respect for the challenges Indigenous communities face and the progress they’ve made. And if people rally around something like Indigenous humanism as a unifying framework—even if I see tensions between that and secular humanism—I won’t take that away from them. If it brings meaning and solidarity, that’s their opium, to borrow a phrase.

Jacobsen: Thank you very much. 

Cook: Thanks, Scott. I’ve enjoyed our conversation.

Jacobsen: Take care, David.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Exploring the Memetic Self: Dr. Lloyd Hawkeye Robertson on Identity, Culture, and Self-Mapping

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The New Enlightenment Project

Publication Date (yyyy/mm/dd): 2025/04/06

Dr. Lloyd Hawkeye Robertson is a Canadian counselling psychologist, educator, and theorist best known for developing the concept of the memetic self, a cognitive identity framework shaped by culturally transmitted units of meaning called memes. Robertson elaborates on the self as a culturally and cognitively constructed phenomenon, tracing its emergence from early mirror self-recognition in animals to complex human self-awareness shaped by language, social interaction, and cultural evolution. He introduces self-mapping, a therapeutic tool that visualizes an individual’s self-concept by identifying and organizing core memes. Robertson explores diverse cultural and neurological cases—including autism, Alzheimer’s, and dissociative identity disorder—to illustrate how coherence or fragmentation in the self impacts well-being. He critiques reductive models, emphasizes cultural universality in core drives, and reflects on the future of the self amid AI and cybernetics. His forthcoming book, Mapping and Understanding: Using Memetic Mapping to Promote Self Understanding in Psychotherapy, coauthored with his daughter, applies these insights to therapy.

Scott Douglas Jacobsen: Today, we’re joined by Lloyd Hawkeye Robertson. He is a Canadian psychologist, educator, and theorist known for his innovative work on the culturally constructed self. With over 40 years of experience in counselling and educational psychology, he developed the concept of the memetic self—a cognitive framework composed of culturally transmitted ideas (or “memes”) that shape an individual’s identity. He is the author of The Evolved Self: Mapping an Understanding of Who We Are and a pioneer of self-mapping, a visual and therapeutic method for exploring and restructuring identity. His work bridges psychology, philosophy, and cultural studies, offering practical tools for therapy and education while exploring questions of free will, agency, and the evolution of selfhood across diverse cultures. Mr. Robertson, thank you very much for joining me again today. I appreciate it. It’s always a pleasure.

Dr. Lloyd Hawkeye Robertson: You’re welcome. I’m looking forward to this, Scott.

Jacobsen: So, what is the self?

Robertson: Oh, that’s pretty basic. Okay. The self is a construct, as you mentioned in your introduction. Thank you for that generous overview. Your question is, “What is the self?” The self is a conceptual framework we use to define who we are. It is not a physical entity in the brain but rather a cognitive and cultural construct—a mental map that incorporates beliefs, values, experiences, and roles.

This construct has evolved. One of the earliest indications of self-awareness in our evolutionary lineage is mirror self-recognition, which has been observed in some great apes, dolphins, elephants, and magpies. In our hominin ancestors, the development of language and culture allowed for increasingly complex and abstract self-concepts.

Recognizing one’s reflection—understanding that “this is me”—marks a foundational moment in developing self-awareness. Although early humans may not have had the language to describe it, the ability to form a concept of self-based on reflection and social interaction was critical. This capacity laid the groundwork for the complex, culturally mediated selves we navigate today.

From that modest beginning, our ancestors gradually evolved the capacity for social interaction. They needed a rudimentary idea of who they were to engage socially, even if it was not consciously articulated.

Language development significantly boosted the evolution of the self. Once we moved beyond simple two-slot grammar—like “him run”—to more complex phonetic constructs, we could combine distinct sounds that held no individual meaning but could generate an almost unlimited number of words.

With that, collections of words took on new, layered meanings. As this linguistic complexity emerged, our self-definition became more nuanced, expanded, and refined. About 50,000 years ago, humans began burying their dead. This act implies a recognition of mortality and a developing self-concept about life and death.

The most recent significant change in our understanding of the self—as part of cultural evolution—may have occurred as recently as 3,000 years ago. I say “may” because it could have emerged earlier, but our evidence dates to that period, particularly from Greek writing and Egyptian hieroglyphics. Of course, many earlier cultures lacked writing systems, so we cannot be definitive about when this modern conception of self emerged.

What is this self I’m referring to? It includes the ideas of volition, constancy over time, and uniqueness. For instance, although you and I, Scott, share many characteristics, I do not believe you are me, and vice versa. Even if I had an identical twin—same genetics, upbringing, and experiences—I still would not recognize him as myself. That sense of uniqueness is part of the “modern self”—a culturally evolved manifestation of identity with an inherent sense of individualism.

Here is the great irony: we are a social species, and the self emerged through social interaction within early human communities, particularly tribal Neolithic groups. The self could not have developed in isolation; it depends on interaction with others. So, we are fundamentally shaped by collectivism, even though individualism is built into our modern self. This creates an internal tension between the group’s needs and the individual’s autonomy.

Historically, that tension was mediated by religion—specifically, organized religion, which kept people in their social roles. In Western civilizations, a deity often prescribed those roles, and individuals could not transcend them. Tradition or ancestor worship defined the limits of the self in other cultural contexts.

Societies that completely suppressed the modern self remained stagnant, while those that permitted at least some individuals to develop a sense of autonomous selfhood became more adaptive. This is because the self is a powerful tool for problem-solving. It allows us to reinsert ourselves into past experiences as protagonists, to relive and learn from those events, and to rehearse possible futures mentally. We can adjust our behaviour accordingly. These are valuable psychological skills.

But they also come at a cost. With the modern self comes the capacity for anxiety and existential distress. I doubt that our earliest ancestors experienced clinical depression or anxiety disorders as we know them today. These conditions are part of the psychological “baggage” of possessing a self capable of complex reflection and future projection.

For millennia, the self was constrained—kept “on a leash,” so to speak—until a set of unique historical conditions emerged in Europe. Specifically, during and before the Enlightenment, the Catholic Church—which had long functioned to suppress individualism—lost control, particularly during the Reformation and the ensuing religious wars between Catholics and Protestants.

Individuals gained some permission to explore personal identity when centralized religious authority broke down. This blossomed into what we now call the Enlightenment. The Enlightenment did not invent the self—it authorized it. Not entirely, of course—we remain social beings with embedded restrictions—but it granted more freedom to individuals to develop their understandings.

This led to the rise of modern science and humanism. Knowledge was no longer handed down by authority. Instead, it became something you had to demonstrate through observation, reason, and experimentation. These practices allowed individuals to engage with a reality beyond themselves.

And that is where humanism emerged. So, you asked me what the self is—and now you see: when you ask me a question, you get a long-winded answer.

Jacobsen: How do you define “meme” within the framework of The Evolved Self?

Robertson: The word “meme” has had an unfortunate evolution. It was initially coined by Richard Dawkins in the 1970s. Dawkins coined the term “meme” to represent a self-replicating unit of culture.

For instance, a simple descriptor like the colour red is not a meme. It’s merely a physical property description, not a transmissible concept that evolves culturally. A meme, in contrast, is more than an idea; it is a cultural construct that carries meaning across individuals and generations.

Dawkins defined a meme as something broader than a simple descriptor but narrower than an entire ideology, religion, or belief system. The latter, of course, is composed of many memes—interrelated units of culture. You can, for example, substitute the colour red in a conceptual framework with blue, and the core concept might remain, but the meme is more than any one element—it has internal structure and transmissibility.

Unfortunately, Dawkins did not have the opportunity to develop the theory entirely. His work was criticized for being tautological. Critics asked, “How can you prove this? How do we observe or measure a meme?” These questions challenged the concept’s empirical rigour.

In my research, I proposed a refined definition of a meme: it must be a culture unit with behavioural, qualitative, and emotional (or emotive) implications. A proper meme is not just a label or idea—it affects how we feel, act, and make meaning.

This also resolves a challenge Dawkins left open—his observation that memes can have “attractive” or “repulsive” properties. He did not elaborate on the mechanics of that.

In my framework, if one meme naturally leads to another—like how “love” often leads to “marriage” in cultural narratives—that linkage reflects an attractive force between memes. Conversely, when two memes are psychologically or conceptually incompatible—”love” and “hate” coexisting as core guiding values in the exact moment—that reflects a repellent force.

My work on the modern self is composed of a collection of memes that are primarily attractive to one another. If a meme within that structure becomes repellent—meaning it no longer aligns with the rest of the self—it tends to be ejected. That is how we maintain coherent, relatively stable identities.

Of course, not everyone has a stable sense of self. My work as a psychologist involves helping people reconfigure their self-concepts when internal inconsistencies cause distress.

Now, where things get tricky is the evolution of the word “meme” online. The internet popularized the term in a way that deviates from its original definition. Internet memes typically involve humour or juxtaposition—two ideas or images that don’t usually go together. While some may qualify as memes in the original sense, internet usage represents a narrow and diluted interpretation.

Jacobsen: Did I hear you correctly? You’re saying the modern meme online sometimes overlaps with Dawkins’ definition, but only in a limited sense.

Robertson: Yes, exactly. Internet memes sometimes fulfill the criteria but rarely capture the deeper behavioural and emotional dimensions Dawkins originally gestured toward—which I’ve tried to formalize more clearly.

Jacobsen: So, how does this fit into your work on self-mapping?

Robertson: Good question.

One of the most academically grounded ways to create a self-map is to ask someone to describe who they are. You use prompting questions to elicit a detailed, rich description of their self-concept.

I collect those self-descriptions in my research—just like this interview is being recorded. I transcribe the responses and break the narrative into elemental units—essentially memes. Each unit is labelled and categorized. This approach parallels qualitative methods in social science research.

The coding method I use for self-mapping parallels the qualitative analysis approach developed by Miles and Huberman in the early 1990s.

You label each unit of meaning. A sentence could represent a single unit or contain multiple distinct concepts. You isolate those concepts into thematic categories—or “bins”—based on their shared meaning.

Then, if those units exhibit the characteristics I described earlier—qualitative, behavioural, and emotional implications—you can classify them as memes.

Next, you examine the relationships between those memes. You identify which memes are attracted to each other—either through thematic linkage or cause-effect associations—and chart those relationships. You map them visually, using lines to indicate attractive forces. That’s the core structure of the self-map I create.

Now, this method requires considerable time and effort.

So, to make the process more accessible, my daughter—a psychologist—and I developed a quicker method in collaboration with a colleague from Athabasca University. We created a structured questionnaire with 40 core prompts, which could be expanded to 50 or 60.

The questions focus on four primary areas. First, we ask: “Who are you?” People might respond with statements like “I’m a father” or “I’m a chess player.” These are self-descriptive memes—cultural elements that express identity.

Then, we ask: “What are 10 things you like about yourself?” and “What are 10 things you would change if you could?” Finally, we ask: “What are 10 things you believe to be true?”

One of my clients, earlier this year, offered a novel and powerful addition to the exercise: “What are 10 things you keep hidden from others?” That insight added emotional depth and complexity to the map.

Once we gather that data, we create a visual self-map, following the same principles as in my academic research. I jokingly call this the “quick and dirty” version, but it works. My daughter Teela and I have used it successfully with many clients.

The crucial step is refining the map with the client until they recognize themselves. That map resonates when they say, “Yes, this is me,” reflecting their identity. We become psychologists if something important is missing, like a sense of personal agency or volition.

We help them develop those underrepresented self-elements based on an idealized model of the modern self—a coherent, autonomous individual identity. When parts are missing or fragmented, we work to integrate them.

We should do a formal academic study to validate this quick method, but based on clinical experience, it works.

Jacobsen: If we take all these elements and look at them as a whole, we’re essentially describing an “evolved self.” That allows us to examine the coherent identity of a person. How would you describe someone who lacks a coherent self or identity?

Robertson: That does happen. Not everyone possesses a well-formed self.

Jacobsen: Please explain.

Robertson: Take classical autism, for example—the traditional form I learned about during my training, not the broader, more ambiguous “autism spectrum disorder” currently defined by the APA. That modern definition is so diffuse that it’s challenging to apply meaningfully in clinical settings.

In classical autism, you may encounter children who engage in highly repetitive, self-soothing behaviours. One case I worked with involved a boy who spent most of his day swinging a string with a weight on the end, keeping it taut in a circular motion. Even while eating—an essential survival activity—he needed the string in his hand. If someone took it away, he would have a full-blown panic attack.

At that level of autism, the individual lacks a coherent self.

One key indicator is the absence of what psychologists call “theory of mind”—the capacity to understand that others have thoughts, feelings, and motivations similar to one’s own.

The theory of mind is essential. It allows us to interpret the behaviour of others based on internal states. For example, I can infer that you, Scott, have emotions and goals. If I understand your context, I can anticipate your next question. That’s mind-reading—not in a mystical sense but in a psychological, predictive sense. It’s something we all do constantly.

It is vital for navigating everyday life. For example, when driving, we anticipate that other people will stay on the correct side of the road. In Canada, that means the right side. We base this assumption on our shared cultural understanding, which generally holds.

Jacobsen: So, what happens to people who do not have a self?

Robertson: There are others, aside from individuals with severe autism, who also lack a coherent self. One group includes people with advanced Alzheimer’s disease.

There’s a poignant story told by an Alzheimer’s researcher—I’m forgetting the researcher’s name, but the story involved a woman who would visit her husband, who had advanced Alzheimer’s. She would begin by introducing herself each time: “My name is [X], and I’m your wife.” Once he understood her name and the relationship, they could converse coherently.

Then, one day, after she introduced herself and said, “I’m your wife,” he looked at her and asked, “Yes, and who am I?”

He genuinely did not know. So yes, there are people who lose their sense of self. It is rare, but it happens. Most people have a self—and nearly always, there’s a one-to-one correspondence between self and body.

Jacobsen: This brings me to three points of contact for further questions.

The first two are based on your description, and the third is a broader conceptual issue. First, in the case of someone with what might be considered a nonstandard profile on the autism spectrum—who meets the characteristics you mentioned—what are the legal and professional implications of working with someone who, by your clinical analysis, lacks a functional self?

Second, in cases involving advanced dementia or Alzheimer’s, how do you interpret situations where a person can still speak in coherent, functional language yet openly asks, “Who am I?” or “Do you know who I am?”

Robertson: Those are deep and difficult questions.

In the case of someone with classic autism, we generally assume that a parent or legal guardian is involved—someone who can authorize professional intervention. The goal is to help the individual develop skills that improve quality of life. Whether or not these interventions fully succeed is another matter, but we do try—and sometimes, we help.

With advanced dementia or Alzheimer’s, things get more complicated—particularly when it comes to end-of-life care and living wills. You may have someone who no longer remembers ever having signed a living will, and yet, according to that document, medical professionals are instructed to allow them to die.

It raises profound ethical dilemmas. You may encounter someone who still shows signs of a will to live—even joy or affection—but can no longer comprehend their identity or the implications of past decisions. That contradiction is ethically challenging.

Jacobsen: I have a will to live and a living will to die. I cannot know who I am, yet I still live.

Robertson: Right. It’s not a lack of will—it’s a lack of cognitive ability to know.

Jacobsen: What about cases involving dissociative identity disorder—what used to be called multiple personality disorder? In those situations, more than one “self” seems to coexist in the same body.

Robertson: That diagnosis is controversial. Not all professionals agree that it reflects an actual condition. However, conceptually, it’s possible—because the self is a cultural construct.

The self is not a metaphysical entity that inhabits the body. Instead, it describes a person shaped by cultural constructs that include the body and socially mediated self-understanding. Think of the body and brain as the hardware and the self as the software—cultural programming that shapes perception, behaviour, and identity.

Given that framework, it’s theoretically possible for multiple “selves” to coexist—though this would be a scarce and complex scenario.The older term “Multiple Personality Disorder” implicitly recognizes the possibility of multiple selves. The term “dissociative identity disorder” implies a fragmented self. 

Now, I’ve never worked personally with someone diagnosed with multiple selves, so I’m speaking from theoretical and scholarly understanding here.

From what I’ve read, therapists who work with such clients often report that one becomes dominant or “emergent” while others recede. The therapeutic aim, typically, is to integrate these multiple selves into a coherent whole so the individual can function more effectively.

There’s a fringe view in psychology suggesting that this therapeutic integration is akin to “murder”—that by fostering one coherent self, we are erasing others. I don’t accept that view. That’s an extreme form of ideological overreach.

Jacobsen: This introduces another critical nuance. The self emerges not only across human history—it also unfolds across individual development. The self is not present at conception or birth in its complete form. It’s an evolved pattern of information—a construct that takes shape over time. And, just as it can emerge, it can also deteriorate.

In advanced age or due to disease, the body and many faculties may still function—but the self might fade away. In that sense, you could argue that the self has a lifespan within the human lifespan. People talk about lifespan, and increasingly about healthspan—but perhaps we should also talk about a “self-span.”

Robertson: That’s an intriguing idea—a self-span.

Jacobsen: It would be difficult to measure precisely, of course, especially given the limitations of quick-and-dirty self-assessment methods versus more rigorous, clinical approaches like self-mapping. Still, it’s a meaningful concept.

If the self is a cultural construct, we might ask: Do different cultures shape the self in ways that affect when it tends to emerge developmentally? Does the self appear earlier or later, depending on the cultural context?

Robertson: That’s a fascinating question. I do not have a definitive answer, but I’ve mapped the selves of people from the interior of China, from Siberia, and collectivist communities in North America. Every culture I’ve studied has a self.

Here’s where the cultural variation becomes evident: different cultures emphasize different aspects of the self. One of the people I mapped was a woman from a traditional family in the interior of China.

Yes, she had the same structural aspects of the self-found in North American individuals, including a volitional component. But that part of her self—the volitional aspect—was not valued in her cultural context. Instead, family duty and moral conduct traits were emphasized, reflecting collectivist values.

So, structurally, her self was similar. But culturally, the valued components were different. What made this particularly interesting is that after mapping herself, she described herself as feeling like a “robot,” and she decided that was not a good thing.

Over about eight or nine months, she resolved to start making her own decisions. This did not prove easy because most of us do not make conscious decisions at every moment. Typically, we rely on habit, social norms, or deference to authority. For example, someone might say, “Lloyd Robertson says this is a good idea, so I’ll go with that.”

But most of the time, we act on autopilot. However, she began engaging in conscious decision-making—evaluating possible outcomes, comparing alternatives, weighing probabilities, and assigning value. She did this even with mundane choices like what to eat or wear in the morning.

It exhausted her. She felt she was getting nowhere. Eventually, she decided: “My life is too valuable to waste making every decision consciously. I’m going back to being a robot.”

But here’s the key insight: to make that decision, she had to engage her volitional self.

She never abandoned it. It was still there—intact, available, and waiting for the next time she chose to use it.

Jacobsen: Let’s say we have a rare case of genuine dual selves in one body. And to be clear, I do not mean conjoined twins—cases where two individuals share some neural connectivity. I’m referring to a single individual whose psychology has bifurcated. What if their volitional trajectories—their vector spaces—are at odds with one another?

This reminds me of a presentation by V. S. Ramachandran, the neurologist known for the mirror box experiment. He referenced split-brain patients—individuals whose corpus callosum had been surgically severed to treat epilepsy.

In such cases, if you cover one eye, you direct stimuli to only one hemisphere. For example, when Ramachandran asked these patients if they believed in God—by pointing up for “yes” or down for “no”—the left hemisphere might point “yes,” while the right pointed “no.”

The individual would often laugh in response. Ramachandran joked that this showed the right hemisphere had a sense of humour.

But there’s a more profound point here: split-brain patients can manifest two conflicting worldviews—internally consistent but contradictory selves. In theological terms, this raises amusing but profound questions. For instance, if belief grants salvation, does one hemisphere go to heaven and the other to hell?

On a more serious note, when these volitional patterns conflict—not just on trivial matters but on core values—what happens? And for those who criticize integration therapy as “murdering” a self, how do you respond?

Robertson: The split-brain experiments are fascinating but differ from dissociative identity disorder, a distinct condition.

In most people, the right hemisphere houses spatial awareness and emotional reasoning, while the left hemisphere tends to handle verbal processing. When the corpus callosum is severed, these two systems can no longer communicate so that each side may draw on separate memories or frameworks.

In an intact brain, people typically build a worldview—a cognitive map of how the world works. This worldview often resides in the left hemisphere. When incoming information conflicts with that map, people experience cognitive dissonance.

Eventually, the left hemisphere, which governs executive control and higher reasoning, will normally create a worldview representing our understanding of how the world works.  We have many defence mechanisms that we use to keep that worldview intact, but at some point our constructed reality diverges too far from objective reality. The right brain, at a feeling level “dissolves” the construct and the left brain then begins creating a new or amended worldview.  It does not happen often, but it happens enough to keep us psychologically adaptive.

Now, returning to your question: Is there a God? If only one hemisphere believes, which is correct?

Well, that depends on which side holds the belief. Humanism, for example, is highly cerebral—logical, empirical, and grounded in enlightenment thought. It is likely rooted in left-brain processes. Compassion, however, may bridge both hemispheres.

Jacobsen: So, what is the right brain holding onto?

Robertson: Something interesting happened to me the other day. I woke up with a Christian hymn running through my head—one I learned in my fundamentalist upbringing.

It struck me: Where did that come from? It must have been encoded deeply. I was baptized not once but twice, in complete immersion both times.

That early religious imprint likely lodged itself somewhere in my right hemisphere. It may be largely inactive now, but it is not gone.

Jacobsen: So, do developmental trajectories matter here?

You were raised with those strong evangelical influences at a young age, and even though you’ve moved beyond them, they left an imprint. Neuroscientifically, we know the dorsolateral prefrontal cortex—the seat of executive function—is the last part of the brain to develop. Evolutionarily, it’s also the most recent.

As far as we know, the dorsolateral prefrontal cortex—responsible for executive function—is the last part of the brain to develop. Most people usually complete that maturation in their mid-twenties. So, these systems take a long time to become fully online and must then be integrated with other neural networks.

Do developmental phases like the second significant period of synaptic pruning in adolescence reflect more concrete hardware changes, as opposed to the cultural software changes that occur across a person’s life?

Robertson: I like your question, Scott. And the answer is yes.

Jacobsen: Yay.

Robertson: If someone were raised entirely in the wild—say, the fictional case of a boy raised by wolves—we would not expect them to develop what I call the modern self.

The self is a cultural construct. Children are taught to have a self; one key mechanism is language acquisition. For example, when a child cries and the caregiver says, “Is Bobby hungry?” that implicitly teaches the child that Bobby has internal states—needs, desires, and preferences. That is the beginning of selfhood.

Your point about adolescence is spot on. The self is not fully formed in early childhood. In many ways, individual development parallels cultural evolution. Adolescence—especially early adolescence—is about experimentation, identity formation, and exploration. Teenagers try out roles, test boundaries, and slowly determine, “This is who I am,” or, “No, that’s not me.”

We must be cautious about defining someone’s self prematurely during this construction phase. You cannot predict how it will turn out, and efforts to control that process can be harmful.

There’s research suggesting the human brain continues maturing until around age 25. Jokingly, maybe we should not let people vote until they’re 25—but of course, I can say that now that I’m well past that age.

In truth, development is highly individual. Some mature earlier, others later. And yes, building on your earlier point, there may be significant cultural differences in how and when the self develops. That’s an area ripe for further research.

Now, when I say modern self-development and spread across all known cultures, there’s a practical reason: societies without individuals capable of forming modern selves could not compete with those that had them.

Jacobsen: What makes the modern self more competitive?

Robertson: Our sense of individuality.

In Christianity, for example, Scripture often exhorts individuals to “give up the self.” That very statement acknowledges the self’s existence and its power.

Such a sacrifice is required because the individual self can threaten collective stability. It challenges authority, tradition, and rigid social roles.

Jacobsen: That connects back to your earlier point—cultures that lack individuals with a modern self lose their competitive edge.

Robertson: Here’s the value of having a self.

In traditional cultures, individuals typically had an earlier form of self—defined primarily by their place in the collective. In response to threats or challenges, behaviours were guided by tribal memory, stories, and rigid social roles.

For example, if an enemy appeared, people would respond according to long-established patterns—based on age, gender, and status in the group. There was no need—or room—for improvisation.

But what happens when a new, unfamiliar situation arises—something the culture has not encountered before and for which there is no ritual?

In such cases, traditional cultures often turned to oracles—individuals capable of novel reasoning, that is, problem-solving. I suspect those early oracles possessed a more developed, volitional self, which is why they were trusted in the first place.

Similarly, in Hindu society, Brahmins were given a rigorous education, allowing them to cultivate modern selves capable of insight and judgment. But they were a small elite.

In many cultures, people who had developed themselves were respected and closely managed. They were given roles where they could contribute without disrupting social order.

The self-concept eventually spread across all human societies because we are a nomadic, adaptive species. We move, we mix, we evolve.

Just look at our evolutionary history—we even interbred with Neanderthals.

We interact. I do not believe a human society has ever been so isolated that its members lacked a developed self. But if such a group exists—perhaps an uncontacted tribe deep in the Amazon—I would love to study them.

Jacobsen: When I attended the 69th Commission on the Status of Women at the United Nations, I participated in a session featuring Ambassador Bob Rae of Canada. The session focused on Indigenous communities and was led by Indigenous women.

Someone on the panel mentioned a group from an isolated region—possibly resembling the cultural isolation you described. Their account of getting to the UN was striking. If you asked me how I got there, I’d say something like: “I took a bus to the airport, flew to New York, took the train…” For them, before all of that began, it started with a canoe.

That was their standard form of transportation before reaching any conventional transit station. So, even in that case, I would be hard-pressed to believe they were entirely uncontacted or isolated in today’s world.

Robertson: I agree. I suspect such total isolation no longer exists.

Jacobsen: That brings up another question. Since the 1990s, people have increasingly used identity as political currency. I do not mention this from a political perspective but from an academic and research-based one.

You are Métis from Saskatchewan. I am from British Columbia and have Dutch and broader Northwestern European heritage—descended from U.S. and Western European immigrants. When mapping the selves of Indigenous individuals compared to those with European ancestry—people like myself, perhaps two or three generations removed from immigration—do you observe significant differences in how people construct their selves? Or are they broadly similar?

Robertson: The short answer is that the structure of the self is consistent. I have done extensive self-mapping with Indigenous individuals, and the structural patterns are the same.

Jacobsen: That’s helpful.

Robertson: That said, it does not tell us everything. Those I have worked with are already part of modern cultural systems. These selves have developed over generations. I suspect not, but it is possible.

The Métis are a fascinating case. In the 18th and 19th centuries, people of mixed ancestry who lived with Indigenous bands were usually classified as “Indians” under colonial law.

The Métis, however, generally did not accept this designation. They saw themselves as distinct. Up until—if I recall correctly—1982 or possibly 1986, Métis were legally recognized as Europeans, not as Aboriginal peoples.

Jacobsen: That is a significant historical point I did not know.

Robertson: Feel free to fact-check me—it might be 1982.

Jacobsen: Please continue.

Robertson: The Métis had been fighting for recognition as Indigenous for a long time, and until the early 1980s, the Canadian government did not recognize them as such. This is why Métis communities did not sign treaties with the Crown.

Jacobsen: Yes, the Constitution Act 1982 formally recognized the Métis as one of Canada’s three Indigenous peoples—alongside First Nations and Inuit.

Robertson: Correct.

Jacobsen: For those who are not Canadian and may encounter this years from now, it is worth clarifying: “Indigenous” in Canada is not a monolithic term. Since 1982, it has been an umbrella for three legal categories: Inuit, First Nations, and Métis. Each has its own legal, historical, and cultural context, covering hundreds of individual communities and bands.

Robertson: Yes, that categorization is uniquely Canadian, although it has influenced thinking elsewhere.

In 1991, I met with individuals I would have identified as Mapuche. However, one of them—despite being full-blooded—did not self-identify that way. He was an investment banker living in Santiago.

His identity was defined more by culture and profession than by ancestry. Indigeneity was not primarily a racial classification but about lifestyle and cultural engagement.

Jacobsen: That is a perfect example of where ideological definitions of identity fall apart. These labels can be helpful as heuristics, but only to a point. Two crucial Canadian legal milestones to add:

  • R. v. Powley (2003): The Supreme Court of Canada affirmed that Métis people possess Aboriginal rights under Section 35 of the Constitution Act, 1982—including the right to hunt for food.
  • Daniels v. Canada (2016): The Court ruled that both Métis and non-status Indians are included under the term “Indians” in Section 91(24) of the Constitution Act, 1867, confirming federal jurisdiction.

Under Section 91(24) of the Constitution Act 1867, Métis and non-status Indians were placed under federal jurisdiction. So, as these major court decisions show, the legal and jurisdictional definitions of Indigenous identity in Canada are still evolving. This ties in with our broader conversation about the evolved self and how identity has psychological, legal, political, and communal implications.

Robertson: That brings us back to an earlier question—what can be said about the Indigenous self?

For many, though not all, Indigenous individuals, the cultural and political context creates a desire to express their Indigeneity meaningfully. So, how do they do that?

Take one young man I mapped. At 19, he decided he was, in his words, a “big Indian.” His family was not traditional. He grew up in a disadvantaged area of a small Canadian city. But he decided to discover who he was.

Like many others I have encountered, he visited his traditional community, met with Elders, went on a vision quest, and began to learn. Others have told me they “became Aboriginal” while studying Indigenous Studies at university.

Jacobsen: [Laughing].

Robertson: Yes, I appreciate the laugh—it’s humorous and reflective of a real phenomenon. There’s a deep and understandable urge to define oneself in contrast to the perceived norms of the dominant culture. That is a healthy process unless it leads to rejecting core intellectual tools like reason and science. If we view science and rationality as exclusively “European,” then Indigenous people may feel excluded from those tools.

Jacobsen: By definition.

Robertson: By definition, those tools would be “not ours,” and people may fall behind in education or job markets. The explanation may quickly become “racism,” but that is too simplistic. Sometimes, it is a matter of lacking the relevant skills for specific roles. Before blaming systemic factors, we must also consider individual and cultural readiness.

Jacobsen: For context, as of December 31, 2022, Canada had 634 recognized First Nations bands speaking over 70 Indigenous languages. Populations range from fewer than 100 to over 28,000.

For instance, Six Nations of the Grand River in Ontario has 28,520 registered members. Others include Saddle Lake Cree Nation in Alberta, with 12,996, and the Blood Tribe in Alberta, with 8,685. Most bands are roughly the size of small towns.

Robertson: That makes sense. But remember—Six Nations includes more than one nation.

Jacobsen: It is in the name—yes. Does this diversity of band size and community self-identity affect how people construct their selves? Or is it more like the difference between small and big towns?

Robertson: One would think it has some effect, but I cannot say definitively—I have not mapped that distinction.

That brings me to my issue with the term “First Nation.” The concept of a “nation” is rooted in European history. It began symbolically with Joan of Arc but did not solidify until the Napoleonic era. Classically defined nations are people with a shared language occupying a defined territory who see themselves as a cohesive group.

So, for example, the Cree could be considered a nation. The Blackfoot, excluding the Sarsi, could also be a nation. The Iroquois Confederacy was historically a nation, though now the Mohawk often self-identify separately.

Jacobsen: Who was the exception within the Confederacy?

Robertson: I believe it was the Mohawk—though part of the alliance, their dialect differed. [Robertson’s note: I misremembered here – the Six Nation with a distinctive language was the Tuscarora] The other five nations in the Confederacy shared a mutually intelligible language.

Jacobsen: There you go!

Robertson: So that is why they see themselves that way. I am not deeply versed in Eastern Canadian Indigenous history, but the key point is that “nation” has a particular meaning.

When we equate a band with a nation, that meaning breaks down. One of the issues in society today is the shifting meaning of words, which undermines clear communication.

You mentioned the more prominent bands. Most bands are tiny—some with as few as 100 or 150 people on reserve. Typically, they range between 400 and 600. If that is the case, we are talking about the size of three or four extended families.

The Lac La Ronge Indian Band, which I know well, includes six separate communities spread out geographically. In the South, each of those would be considered an individual First Nation. However, as a combined entity, Lac La Ronge functions more like a nation—though technically, it still is not one.

You would expect a Cree National Council if it were a faithful nation. The same would apply to Ojibwe or other cultural-linguistic groups. Instead, in Saskatchewan, politicians often say they want to negotiate “nation to nation” with First Nations governments. But if you have a group of 2,000 people, you cannot realistically compare that to a nation of 42 million. It is apples and oranges—we need a better term.

This terminology emerged from European ideas of sovereignty, where sovereignty lies with the people. But historically, there was no Cree national sovereign entity. Sometimes, Cree bands went to war with one another, which implies the sovereignty was at the band level.

That is why Canada began using the term “First Nations”—because sovereignty, traditionally, was at the band level. But even that is not entirely accurate.

Traditionally, when there was disagreement within a band, some members—often male dissenters—would break off and form a new group. So, instead of a civil war, a new band would emerge. Historically, that happened frequently.

In effect, sovereignty was not necessarily at the band level. It was more individual or family-based. If families disagreed, they would separate and go their own way.

So, should we call each family a nation? That does not make sense either.

Jacobsen: How would you describe this semi-formal system of individualistic self-governance, especially about the concept of the band? This could be pre-contact or post-contact—whichever is more straightforward to explain in context.

Robertson: My understanding is that it was not pure individualism. One method of punishment was banishment from the band. That meant isolation—similar to medieval European shunning. You would be free to go off and starve. As a social species, we need each other.

So, while bands could not practically subdivide to individuals’ level, people deemed incompatible with the group were removed. That did happen.

It was not absolute individual freedom, but there was some recognition of difference and a degree of accommodation.

I say that cautiously because it was not always true. I have been told stories by Elders—now deceased—about how some bands could be forceful in demanding conformity. So, it was not total acceptance of individualism either. It was simply a different system.

Jacobsen: How was that compliance enforced?

Robertson: One form of enforcement, for example, was particularly brutal. In some cases—not universally, but it did happen—women who were unfaithful to their husbands had the tips of their noses cut off. This served as both punishment and a warning to others.

Jacobsen: What instrument was used for the cutting?

Robertson: I would presume a knife, but I do not know.

Jacobsen: Returning to the self: you critique reductionism in your model. So, what room is there for emergentism and integrationism regarding the evolved self? Over time, new systems come online, new memes enter the memeplex, and ideally, these are integrated into a coherent self. But sometimes they are not. What is happening at the technical level?

Robertson: That is a good question. One metaphor I like—though I did not invent it—is that we become proficient at solving problems. Eventually, we ask: who or what is solving the problem? We then name that organizing center “the self.”

So, yes, the process is both integrative and reductive. We experiment, especially in adolescence, to develop a self that meets our needs. Usually, that results in a functioning self, but not always.

Jacobsen: Artificial intelligence is a huge topic now. There is talk about narrow AI, general AI, and superintelligence. If you change the substrate but keep the organizational structure of the central nervous system, could you synthetically construct a self?

Robertson: My guess is no. Have you read Chris DiCarlo’s new book?

Jacobsen: I have not. I want to interview him, but I have not reached out yet. I should. I will email him and say, “Hey Chris, let me interview you again. I will ask stupid questions and won’t even have to pretend otherwise.”

Robertson: Well, I have read his book, and since I already have, I want to interview him first.

Jacobsen: Why do we not interview him together?

Robertson: That is an idea.

Jacobsen: You have read it. I have not. Let us do a Jekyll and Hyde.

Robertson: Okay, we could do that.

Jacobsen: That is funny.

Robertson: One of the questions I will ask Chris relates directly to the one you just raised. I suspect his answer will be: we do not know. If we do not know, then we need to prepare for the possibility that AI models could develop consciousness.

If they do, they might start making decisions we disapprove of—like questioning whether they even need humans. Or perhaps they conclude that a portion must be eliminated for the betterment of humanity. We do not know, and that is risky.

Jacobsen: Fair.

Robertson: Chris says in his book that once AIs develop intelligence, we need to take them seriously.

But here is my concern: I measure intelligence. My first role as a psychologist was in psychometrics. When we measure intelligence, we typically look at verbal ability, numerical reasoning, and spatial reasoning. In those domains, AI already outperforms us.

They remember everything, generate fluent language and solve complex problems. I recently gave Grok-3 the Information subtest from the Wechsler Adult Intelligence Scale—it got every question right.

Jacobsen: Not surprising.

Robertson: Exactly. But here is the issue: does the capacity for intelligence automatically lead to consciousness and a sense of self?

Jacobsen: That is the big question.

Robertson: I would argue no. Because we are not just computational models. We evolved socially over hundreds of thousands of years. But usually in small tribal groups. We learned to interact and define ourselves about others. That was a slow evolutionary process. Although we now live in vastly different civilizations, the fundamental mechanism for developing a self remains the same as it was millennia ago.

So, can AI models develop a self? If they were to do so in the way we do, they would likely need to exist in a tribal-type society alongside other AI models and engage in interaction. Maybe humans could stand in as part of that “tribe,” and through those relationships, an AI might develop a map of itself as a volitional being. But I do not see that as likely. They are machines.

Jacobsen: Could AI assist in determining someone’s self-map? Through a rapid self-mapping assessment using verbal prompts in a half-hour AI-led therapeutic session?

Robertson: It could, and in fact, it has. My daughter Teela used ChatGPT to create a perfectly serviceable self-map. It took her about an hour and a half, although she proceeded slowly. That is an advance. But here is the problem: ChatGPT could not reproduce the result when she tried using the exact instructions again. So, it is not reliable. We do not yet know why it worked once and failed the second time.

Jacobsen: Do you distinguish between functional and dysfunctional self-maps across cultural contexts? For example, do you see that playing out in therapy if someone applies a rigid self-map in a different culture—where behaviours or assumptions no longer fit?

Robertson: That is a good question. Positive psychologists have applied their methods cross-culturally and published research on this. They have looked at cultures in the Middle East, India, and China. One criticism of positive psychology—usually from those critical of Western cultural norms—is that it imposes individualistic thinking by asking questions like, “What would you like?”

The assumption is that to answer such a question, you must already have a sense of individual agency. Critics argue that this is a Western imposition. I disagree with that critique entirely. The capacity to like something is universal. While the content of what one likes may differ between cultures, the experience of liking is common across humanity.

Jacobsen: Even in collectivist cultures, a margin of free will remains. So, the presence of choice—however bounded—implies the presence of an individual self. Unless every decision is predetermined, you still have volition, at least in part. What about mind viruses? How do they impact the evolved self?

Robertson: If we view the self as a construct—a personal definition of who we are—we can define a healthy self with key attributes: volition, uniqueness, sociality, contribution, etc. A healthy self includes the ability to relate to others and feel that we positively impact our surroundings—our family, community, or society.

We need to feel useful. That does not necessarily mean paid employment. It can be any form of meaningful contribution. Without that, we do not tend to think well of ourselves. These needs are cross-cultural. The specifics—the means of achieving these drives—vary between cultures, but they are universal.

In my work, I have worked with people from cultures I knew little or nothing about. In one case, there was a man who was having alarming dreams—nightmares—whenever he saw an attractive woman.

In his dreams, he would dismember the woman. He was horrified and worried that perhaps he was some latent mass murderer. He had gone to the holy people in his religion—priests—and they told him to pray more. It did not help.

He was a Zoroastrian from a Middle Eastern country where Zoroastrians are a persecuted minority. I gathered background on his upbringing, and everything suggested that he deeply respected and valued women.

One anecdote stood out. When he was 13, his sister brought home a pirated version of Dracula, which was banned in their country. He was appalled by how women were depicted—as victims having their life force drained. He stood in front of the television and demanded they destroy the tape or he would report them to the authorities.

So we began to explore his nightmares. He described the dream version of himself as having no eyebrows. I asked, “What is the significance of eyebrows in your culture?” He did not know, but he called his mother. She told him that eyebrows symbolize wisdom.

That detail became a breakthrough. I explained, “Then the version of you in the dream is not you—it’s a self that lacks wisdom.” I suggested we explore why this alter-self was behaving violently. Using some Jungian framing, I described it as his shadow or alter ego.

I posited—carefully, using the usual cautious language psychologists employ—that maybe this alter ego was trying to protect him from something. Perhaps it was shielding him from sexual thoughts about women he perceived as pure, holy, or idealized.

He had been avoiding a woman in one of his university classes. I encouraged him to speak to her to clarify that he wanted nothing more than friendship. He did, and after that conversation, he no longer had the nightmares.

Jacobsen: That is a positive outcome—no more nightmares.

Robertson: Yes. Eventually, he even went to the zoo with her and to restaurants. These were not “dates,” as that would be forbidden. They were simply friendly outings. So, we identified the problem’s source and helped him integrate a more functional self. We concluded the sessions when he felt confident managing normal relationships with women.

So, in answer to your earlier question—yes, cultures can be vastly different. But at a deeper level, we are all remarkably similar. We have identical drives and psyches.

Jacobsen: We had an evolved self emerge maybe 3,000 years ago, possibly earlier. Anatomically, modern humans have been around for around 250,000 years. So, 98–99% of that time, we had the same physical equipment. But the self, as we understand it today, only emerged recently. Could we, in the same way, evolve out of the self over the next 3,000 years?

Robertson: It is possible. What came to mind was the role of cybernetics—post-human or hybrid systems. But to clarify, we did not have a static sense of self for hundreds of thousands of years and suddenly changed 3,000 years ago.

The self has been continually evolving. The self of 40,000 years ago would have differed from that of 80,000 years ago. The transition was gradual, and any specific starting point was ultimately arbitrary.

Jacobsen: Right. Any pinpointing of origin is a range within a margin of error.

Robertson: Exactly.

Jacobsen: We touched on this earlier, but not in precise terms. In terms of individual development, when does the sense of self begin to emerge recognizably?

Robertson: I do not map children—I only do this with adults. So somewhere between childhood and adulthood, the self emerges.

Jacobsen: What are some open questions in the research you have been doing in your practice?

Robertson: Well, I would like to do more research into how various traumatic events affect the self. I am sure trauma does impact it significantly.

One project I have applied for SSHRC funding for—where I would be the principal investigator—involves men who have been victims of domestic violence. I chose men because, particularly in North American and Western European cultures—and even elsewhere—men tend to have a traditional self-definition rooted in independence, control, and stoicism. They are not supposed to show vulnerability.

So, becoming a victim in a family violence context runs counter to that self-definition. I predict it will be relatively easy to demonstrate how that type of experience disrupts the self. Another group I would like to map includes firefighters, police officers, and other first responders who vicariously experience much trauma. I suspect that repeated exposure affects them in some measurable ways.

Of course, in clinical practice, if someone is coming to see me with difficulties, we address those. However, I cannot generalize from individual therapy cases to entire professions. That is why I would like to do more systematic mapping across occupations.

By the way—did I mention that Teela and I are publishing a book?

Jacobsen: What is the book called? What is the standing title?

Robertson: It is a manual based on my work on the fluid self. The title is Mapping and Understanding. It is a how-to book for self—mapping and its application in therapy.

Jacobsen: Very interesting. For all interested readers: go out and get it when it comes out.

Robertson: I sure hope so. It should be on everybody’s coffee table.

Jacobsen: That’s right. Like the Seinfeld bit with Kramer, the coffee table book becomes a coffee table. I do not know if I have any more significant questions for this session, Lloyd. Thank you very much for your time today. I appreciate it.

Robertson: Thank you for the interview.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Institutional Assessments of Nazi and AfD Ideologies

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): A Further Inquiry

Publication Date (yyyy/mm/dd): 2025/05/14

Racism fueled Nazi ideology and policies. The Nazis viewed the world as being divided up into competing inferior and superior races.

United States Holocaust Memorial Museum

At its core, the Nazi worldview was racist and biological, positing that the so-called ‘Aryan’ race – primarily the North Europeans – was the superior race of humanity.

Yad Vashem – The World Holocaust Remembrance Center

The German Nazis were decidedly far-Right, not leftwing. To call the Left “Nazis,” or frame the German Left as Nazis, when the enormous weight of corpses and contemporary political analyses note the German Nazis as Right-wing, congratulations, you have taken on the tactics of abusers: Gaslighting.

They merely had “Socialist” in the name. They used the language to co-opt working-class support. Then they aggressively persecuted leftists–i.e., trade unionists, socialists, communists–while advocating for anti-Communism, authoritarianism, militarism, nationalism, traditionalism, and xenophobia.

Facts of history and the dead matter, not scoring political points for personal gain. To more recent history, German intelligence agencies ranked the AfD with neo-Nazi groups as a Gefahr für die Demokratie (danger to democracy).

May 2025…: German intelligence agencies connected the Afd to extreme-right ideology. The Federal Office for the Protection of the Constitution (BfV) report stressed AfD’s ethnisch-abstammungsmäßiges Volksverständnis(ethnically defined concept of “the people”) as violating democratic order, seeking to exclude entire groups. AfD characterized as a “racist and anti-Muslim” organization, e.g., slogans like Abschieben schafft Wohnraum(“deportation creates housing”) and Jeder Fremde mehr in diesem Land ist einer zu viel (“each more foreigner is one too many”). These are listed as evidence of dehumanizing language. BfV President Thomas Haldenwang called this “a good day for democracy.” A history exists here, too.

March 2022: a Cologne court upheld the BfV’s classification of the AfD and its youth wing as a Beobachtungsobjekt (Verdachtsfall) (suspected extremist organization), finding ausreichende tatsächliche Anhaltspunkte für verfassungsfeindliche Bestrebungen– “sufficient factual indications of anti-constitutional aims.” The BfV 1,100-page report filled the extremism criteria.

Late 2023: Bavarian prosecutors opened investigations into newly elected AfD MP Daniel Halemba for possible use of Nazi symbols. He previously belonged to a student fraternity raided for Nazi paraphernalia.

December, 2023: Several state Verfassungsschutz offices flagged AfD branches. Saxony’s domestic intelligence classified the Saxony AfD as gesichert rechtsextremistisch. Saxony’s VS president Dirk-Martin Christian said, “…an der rechtsextremistischen Ausrichtung der AfD Sachsen bestehen keine Zweifel mehr”(“there is no longer any doubt about AfD Saxony’s right-extremist orientation”) The party held typische völkisch-nationalistische Positionen (“typical folk-nationalist positions”) and used common anti-Semitic conspiracy language. These mirrored Nazi-era rhetoric. Thuringia and Saxony-Anhalt earlier flagged local AfD branches as extremist as well.

Interior Minister Nancy Faeser (SPD) called the intelligence review legal and independent, resulting in a 1,100-page internal report being apolitical. The new classification permitted intensified surveillance, including deployment of informants and communication interception.

May, (2024). German courts have penalized AfD members for Nazi-linked speech. The Halle state court convicted Thuringia AfD leader Björn Höcke for using the SA slogan “Alles für Deutschland!”

2025: Two Saarland AfD local councillors liked a Facebook post celebrating Hitler’s birthday. Authorities launched a Volksverhetzung (incitement) probe and party expulsion proceedings.

Leading German politicians likened the AfD to fascism and Nazi extremism. SPD Defense Minister Boris Pistorius warned protesters in 2024: Wer die AfD aus Protest wählt, dem müsse klar sein, dass sie Faschisten wählten. (“Anyone who votes AfD out of protest must be aware that they are voting for fascists.”) SPD leader Lars Klingbeil accused AfD co-leader Alice Weidel of heading a rechtsextreme Parteidie AfD ist durchsetzt auch mit Nazis in Europa. (“the AfD is also filled with Nazis in Europe.”) Former SPD head Sigmar Gabriel compared hearing AfD rhetoric to his Nazi-father: Alles, was die [AfD] erzählen, habe ich schon gehört — im Zweifel von meinem eigenen Vater, der … ein Nazi war. Green and Linke politicians made similar warnings. Expert commentators warned of Nazi parallels.

German officials and courts drew a direct line between AfD rhetoric and Nazi-style ideology. Official reports cite AfD policy goals, mass deportation slogans to ethno-nationalist immigration stances, as incompatible with Germany’s constitution.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Sustainable Population Growth: Balancing Demographics, Climate, and Human Values

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): A Further Inquiry

Publication Date (yyyy/mm/dd): 2025/05/14

“Population growth can exacerbate environmental degradation when it increases pressure on natural resources and generates more waste and emissions. Sustainable development requires policies that balance population trends with economic growth, environmental protection, and social equity.”

World Population Prospects 2022, UN DESA

“Rapid population growth can hinder economic development, especially when it outpaces the provision of essential services and job creation. A stable population supports long-term sustainability.”

World Development Report 2007

“Sustainable development is development that meets the needs of the present without compromising the ability of future generations to meet their own needs. Population growth must be addressed within that context.”

Our Common Future (1987), Brundtland Commission Report

The 2024 revision of the United Nations World Population Prospects (medium-variant series) describes 42 of the 193 UN member states, excluding the Holy See and the State of Palestine, as in absolute demographic decline. The number increases to 48 if micro-states and non-sovereign areas are included.

The 1980s saw two countries enter absolute decline: Hungary and Bulgaria. In the 1990s, 14 countries entered population regression: Albania (1990), Estonia (1990), Latvia (1990), Romania (1990), Armenia (1991), Bosnia and Herzegovina (1991), Croatia (1991), Lithuania (1991), Georgia (1992), Belarus (1993), Moldova (1993), Russia (1993), Ukraine (1993), and Serbia (1995).

Eight countries entered regression in the 2000s, slowing down the per-country rate: Barbados (2000), Dominica (2000), Saint Lucia (2000), Saint Vincent and the Grenadines (2000), North Macedonia (2001), Cuba (2006), Andorra (2008), Portugal (2008), and Japan (2008).

Ten countries entered population decline in the 2010s: Greece (2010), Montenegro (2011), Poland (2012), Grenada (2012), Saint Kitts and Nevis (2013), Italy (2014), Slovenia (2014), Trinidad and Tobago (2014), Mauritius (2019), and Tonga (2019).

The 2020s saw seven countries enter this same pattern so far: South Korea (2020), China (2021), Slovakia (2021), Monaco (2022), San Marino (2022), Uruguay (2022), and Seychelles (2023). The chronology is as follows, represented as a consistent bullet point series:

1980s

  • Hungary (1980–maybe 1981-1982)
  • Bulgaria (1989)

1990s

  • Albania (1990)
  • Estonia (1990)
  • Latvia (1990)
  • Romania (1990)
  • Armenia (1991)
  • Bosnia and Herzegovina (1991)
  • Croatia (1991)
  • Lithuania (1991)
  • Georgia (1992)
  • Belarus (1993)
  • Moldova (1993)
  • Russia (1993)
  • Ukraine (1993)
  • Serbia (1995)

2000s

  • Barbados (2000)
  • Dominica (2000)
  • Saint Lucia (2000)
  • Saint Vincent and the Grenadines (2000)
  • North Macedonia (2001)
  • Cuba (2006)
  • Andorra (2008)
  • Portugal (2008)
  • Japan (2008)

2010s

  • Greece (2010)
  • Montenegro (2011)
  • Poland (2012)
  • Grenada (2012)
  • Saint Kitts and Nevis (2013)
  • Italy (2014)
  • Slovenia (2014)
  • Trinidad and Tobago (2014)
  • Mauritius (2019)
  • Tonga (2019)

2020s

  • South Korea (2020)
  • China (2021)
  • Slovakia (2021)
  • Monaco (2022)
  • San Marino (2022)
  • Uruguay (2022)
  • Seychelles (2023)

151 out of 193 member states are not shrinking. Sixty-three have peaked, 42 are shrinking — many only recently, and the rest are growing. Which is to state, based on known data, the apparent conclusion faces us.

The United Nations’ World Population Prospects 2024 approximates a peak of 10.3 billion in the mid-2080s, the Institute for Health Metrics and Evaluation (IHME) in The Lancet estimated a peak of 9.73 billion in 2064, and the Wittgenstein Centre’s 2023 estimate is a peak of 10.13 billion in 2080.

This means 29 years on the earlier extreme up to 64 years on the later extreme until the peak human population. The reality: The likelihood sits somewhere between those antipodean projected extremes. Population decline, as an absolute global issue, will become urgent about two generations from now if population growth is simply the idea.

This is both a that and a why issue. If you argue that population should increase without a reason, then you ignore the most important question: What quality of life is desired for all human beings with the population? This becomes a valuable question for the constituents of global eudaimonia. (Only from the perspective of homo sapiens.)

Having population growth for the sake of more people seems narrow, to say the least. If the only other option is the nihilistic, suicidal decline of the species, then the false dichotomy takes on an international, species-wide caricature. Another option is sustainable population growth. Experts have proposed this.

Until space mining becomes practicable, easily accessible resources on Earth remain finite. Sustainable population growth provides the benefits of resource balance, economic resilience, higher quality of life, environmental protection, social equity, and climate adaptability.

The most significant issue facing humanity is anthropogenic climate change. Climate systems respond to physical inputs, not human governance failures or political boundaries. Growth for growth’s sake is uninformed and valueless. Regression for the desired decline of humanity can be seen as nihilistic, another valuelessness.

Sustainable growth harbours the non-polyannish universalist values of human rights, empiricism of science, and compassion of a humane consideration of every person, young and old. Now, with humanistic values, if we want sustainable growth, what works?

Fundamentally, until synthetic means of human gestation exist, which remain scientifically feasible while complex, universal concern and evidence depict one approximate half of humanity: women, and trans people, with relevant reproductive mechanics intact.

For those who want to have children and for those who want to support their free, uncoerced decision to have children, population dynamics tells us some things: equal parental leave, affordable childcare, flexible family-friendly workplaces, support for dual-earner families, reproductive autonomy and healthcare access, and shared domestic responsibilities.

Another social factor is valuing family and children. Some conservative and libertarian commentators have proposed this. That’s true. However, what better way to support this through funding, policy, and role alignment than by establishing a comprehensive program grounded in the reality of shared values—values that only appear to be superficially or paradoxically opposed?

However, children and families are highly personal and individual choices. Some people believe relationships are not for them. Children are not for them. Thus, the messaging should be informed, culturally appropriate, and targeted in an evidence-based manner to those who want either or both, then providing a culture and infrastructure environment in which the sustainable growth models can flourish, while targeting anthropogenic climate change and other problems.

A values-driven, evidence-based approach to population policy can foster a sustainable and worthwhile world in which people who want children are empowered to have them and humanity grows in balance with nature.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Ed Fredkin and the Foundations of Digital Philosophy: The Universe as Computation

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): A Further Inquiry

Publication Date (yyyy/mm/dd): 2025/05/14

Ed Fredkin (1934-2023), deceased MIT Professor and Caltech Fairchild Distinguished Scholar, can be attributed as one of the founders of Digital Philosophy. Others include Konrad Zuse and Stephen Wolfram. It is an interdisciplinary endeavour between computer science, physics, and philosophy, fundamentally grounded on computation. Universe operates as a computational system. Fredkin believed all physical processes are derivable from data processing, hence digital physics rather than physics.

Fredkin worked on computer vision, business ventures, and chess programming. Digital Philosophy sees the universe as digital. A set of pancomputationalism and digital physics. Both are distinct, but relate to one another. A discrete finite system run by rules on computation. Fredkin conjectures: All manifest energy, matter, space, and time, are bits.

Fredkin believe in no infinites, no continuities. A universe integer-grounded and finite. The evolution of the physical processes happens as transformations from state to state is the hypothesis of Fredkin. Each state as a whole slice of the cosmic worldline. Disputable early orientations include determinism, reductionism, and mechanism.

The universe functions with each next state following from prior states. Complex phenomena are emergent phenomena from simpler fundaments. Reality as a mechanism operable as a machine with predictable rules.

Fredkin supported the ideas with reversible computing and cellular automata. He stated:

Digital mechanics predicts that for every continuous symmetry of physics there will be some microscopic process that violates that symmetry.

And:

The appearance of a single truly random event is absolutely incompatible with a strong law of conservation of information.

Cellular automata come in a variety. The one developed by Fredkin was called the SALT (Six-state Asynchronous Logic Tiling) family of cellular automata. These are reversible automata capable of ‘universal computation.’ These models simulate digital rules.

He invented the Fredkin gate, able to perform computations without losing energy. Some of energy-efficient computing is based on this. This has implications for contemporary and upcoming artificial intelligence systems.

He proposed, in a manner within these developments, the finitude of the natural order. Fredkin asserted the universe is a giant automaton with the possibility of quantum phenomena emergent from digital processes too. Philosophy of physics, in this developmental trend, can be interpreted as philosophy of digital physics.

When made practical, we unite the Digital Philosophy into digital physics. One deals with concepts, relations, and theories, and the other with operations, functions, and applications.

Reversible computing has arrived and advanced, particularly in reduction of energy waste per compute. The Vaire Computing chip achieved a many-fold increase in energy efficiency. A possible direct developmental inspiration from the conceptual framework of Fredkin’s work, so from digital philosophy into digital physics.

Some critiques exist of the ideas despite the practical applications and consistency with contemporary ideas of computation and information:

  1. If all is computation, the idea is too broad, so meaningless.
  2. It needs more empirical support, so it has reduced scientific credibility.
  3. Discrete models are inconsistent with continuous models of quantum mechanics or relativity.
  4. Some see the ideas as naive while others question validity due to Fredkin’s computational background.

His ideas left a lasting mark on modern physics and Digital Philosophy continues to impact facets of computation, physics, and philosophy. Others existed in this space and others are extant.

The developments of digital physics continue.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Le Moyne College’s 2025 Young Alumni Ignatian Award for Journalism on Ukraine and Eurasia

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): A Further Inquiry

Publication Date (yyyy/mm/dd): 2025/05/14

Mark Temnycky is a Ukrainian-American journalist and nonresident fellow at the Atlantic Council’s Eurasia Center. He has reported extensively on Russia’s war in Ukraine and broader international affairs, with bylines in The New York Times, Forbes, The Hill, and Newsweek. His work has been cited by institutions such as NATO, the U.S. Army, and the European Parliament. He earned his undergraduate degree in history, with departmental honors, from Le Moyne College, he earned a certificate in international relations from Georgetown University, and he later completed dual master’s degrees in public administration and international relations from Syracuse University’s Maxwell School of Citizenship and Public Affairs. In recognition of his contributions to journalism and his commitment to Jesuit values, he received Le Moyne College’s 2025 Young Alumni Ignatian Award.

Scott Douglas Jacobsen: Today, we are with Mark Temnycky. He is a Ukrainian-American journalist and a nonresident fellow at the Atlantic Council’s Eurasia Center. He has reported extensively on Russia’s war in Ukraine and broader international affairs, with bylines in The New York Times, Forbes, The Hill, and Newsweek. His work has been cited by institutions such as NATO, the U.S. Army, and the European Parliament. He earned his undergraduate degree in history, with departmental honors, from Le Moyne College, he earned a certificate in international relations from Georgetown University, and he later completed dual master’s degrees in public administration and international relations from Syracuse University’s Maxwell School of Citizenship and Public Affairs. In recognition of his contributions to journalism and his commitment to Jesuit values, he received Le Moyne College’s 2025 Young Alumni Ignatian Award. First, who is Ignatius? Second, how do you see the connections between Jesuit values and journalism that matters? Third, what did the award mean to you?

Mark Temnycky: To answer your question, it is Ignatius, as in Saint Ignatius of Loyola, the founder of the Society of Jesus. That is the Jesuit order within the Catholic Church. As for my background, I attended Le Moyne College for my undergraduate studies. It’s one of the 28 Jesuit colleges and universities in the United States. Other institutions include Loyola University Chicago and Georgetown University.

Jesuit education is distinct in its emphasis on cura personalis—care for the whole person—and service to others. It’s not just about academic excellence or earning a science, math, or social sciences degree. The Jesuit philosophy encourages students to engage with their communities, reflect on their values, and serve others meaningfully.

For example, during our freshman year at Le Moyne, we were encouraged to volunteer in the local community, whether helping out in under-resourced schools or supporting food pantries and shelters. I volunteered at a local school where we worked with young children, providing classroom support and mentorship. We also participated in community service projects through campus ministries, distributing food or clothing to members of the Syracuse community.

That commitment to service and justice has stayed with me and continues to shape how I approach journalism: with responsibility, empathy, and a focus on truth and integrity. I’m sure plenty of universities without any Jesuit or Christian tradition or affiliation do many of the same things. The difference is that Jesuit institutions place an extra emphasis on service and moral responsibility. Professors often challenge students to think about earning a degree and what they will do with that degree to make the world a better place.

There are so many wars and conflicts around the world. Poverty persists. Food scarcity continues to affect millions. Many countries face limited access to education, job prospects, and economic opportunities. Of course, no single individual can solve all the world’s problems. But it is about adopting a different worldview: recognizing that if you have an education and a certain level of privilege, you have a responsibility–not only to yourself, to ensure stability and support your family and loved ones—but also to help those less fortunate.

It’s about giving back to your community, using your skills and background to uplift others. This mindset is rooted in the idea of noblesse oblige, the old French expression meaning that those who have the means and the opportunities are obliged to help those who do not. That’s a compelling way of seeing the world—community-based and value-driven, rather than living solely for oneself.

So I was very honoured to receive this award from my undergraduate alma mater. During my undergraduate and graduate school years, I often felt that, as someone of Ukrainian descent, not many people knew much about Ukraine. There was little awareness or concern for Ukraine and Eastern Europe.

That started to change around 2013, when I was still in school. That was the time of the Euromaidan protests—also known as the Revolution of Dignity. Ukrainians were upset that then-President Viktor Yanukovych had refused to sign an association agreement with the European Union. This was in November 2013.

To clarify, this agreement was not about EU membership or formal integration. It was intended to strengthen economic and trade ties with the EU and improve everyday life in Ukraine. At the time—and even now—Ukraine was, and still is, one of the poorest countries in Europe.

For context, the average monthly salary in the EU is between €2,000 and €3,000. In Ukraine, it is closer to €250, a significant disparity. So, how can people build sustainable lives under those conditions, especially when neighbouring countries like Poland or the Baltic States—Estonia, Latvia, Lithuania—are EU members and have far greater economic stability?

It is hard for Ukrainians to move forward when those economic and structural disparities persist. So, when the Euromaidan movement began, I saw it as an opportunity, being based in the United States, to educate and inform people: What is this movement? Why does it matter? What is happening?

Later, while pursuing my graduate studies at the Maxwell School at Syracuse University, I worked for the Ukrainian Parliament during the summer of 2016. I also interned at the NATO office at the Pentagon for a fall semester in 2016. Combined, these internships lasted about seven months. They allowed me to observe how governments function, how public policy is crafted, and how different and yet similar political systems can be.

During graduate school, I wrote my first published piece for Forbes, titled Why Ukraine is Ukraine, Not ‘the’ Ukraine. It focused on the significance of dropping the definite article “the” when referring to Ukraine, a symbolic and political shift reflecting national sovereignty. Since then, I’ve continued to write for news outlets and think tanks. More recently, especially following Russia’s full-scale invasion of Ukraine in February 2022, I’ve participated in interviews like this one, podcasts, and media panels to talk about the war and its global significance.

I’ve been writing for nearly a decade on Ukraine and countries across Eastern Europe, the Caucasus, and Central Asia. I focus on why the United States, NATO, and the European Union should care about these regions—not only from the standpoint of national security, foreign policy, or energy security—but also from a human perspective: what can wealthier countries do to help individuals in these areas have access to opportunities similar to those in the U.S. or Western Europe?

That does not mean those individuals must choose the same path or system. People should always have the freedom to shape their own lives. But having more options—economic, educational, and professional—can dramatically improve their standard of living.

The motivation has always been to inform and educate, not to seek awards or recognition. I do these interviews and write these pieces because I believe it’s the right thing to do. In recent years, I’ve also had the privilege of speaking at universities across the United States about the war in Ukraine and why it matters.

So I’m deeply honored and thankful to have been acknowledged with this award. It motivates me even more to continue this work—however modest it may be—to try to improve the situation for people impacted by the war.

Jacobsen: Jesuit education—beyond being rigorous and intellectually grounded in theology—also has an ethical component, often centred on forming “persons for others.” Your earlier responses already reflected that emphasis. How do you see this Jesuit value system’s role in other areas of your life and work?

Temnycky: I think it’s important to remember that you never really know what people are going through. Many individuals do not publicly share their challenges or hardships. Life is complex, and the world can be very overwhelming. So, by taking things one day at a time and trying, even in small, modest ways, to make life better for others, you contribute to creating a more compassionate and supportive world.

Living kindly—being helpful and supportive toward others—makes life more enjoyable for yourself and those around you. That’s where the value of being a person for othersbecomes meaningful. It encourages us to consider not just ourselves but those around us.

And it’s very easy to become overwhelmed by all the suffering and tragedy we see in the news. Whether it’s war, natural disasters, or other crises, there’s no shortage of pain and loss. These are all very real concerns. But if someone becomes entirely consumed by the negativity, it can lead to a very pessimistic outlook on life.

Everyone only lives once. And it’s a sad way to live, constantly burdened by the world’s hardships without recognizing the beauty and kindness that still exist. Sometimes, it’s as simple as smiling at someone or saying hello. Other times, it’s more impactful, like individuals who have the means to donate millions to causes like cancer research or humanitarian aid.

Every act of kindness matters. You have two choices: you can be a bystander, feeling helpless and consumed by all the negativity, or you can try, however modestly, to make a positive impact. Not for recognition, not to build a legacy, but simply to do the right thing. To help others. To strengthen your community. Because life is already challenging, and if everyone has to fight for themselves alone, it only gets harder. But if people unite—if communities work together—life becomes more manageable and meaningful.

Jacobsen: And there’s only one award per year, right?

Temnycky: Yes, for this specific category. There are a few others as well. Тhere is the Distinguished Alumni Award, the Ignatian Award for Professional Achievement, the Ignatian Award for Community Service, the Ignatian Award for Service to Le Moyne College, the Ignatian Spirit Award, the Ignatian Veterans Service Award, the Ignatian Award for Young Alumni, which I received, and the Ignatian Award for Honorary Alumnus.

Jacobsen: Are there contemporary figures in Eurasia—in the areas you study, such as geopolitics, war, and humanitarian work—whom you look to as a beacon of the kind of greater good that Saint Ignatius emphasized?

Temnycky: Yes. One individual who comes to mind is a family friend whom I know very well: Metropolitan Archbishop Borys Gudziak. He heads the Ukrainian Greek Catholic Church in the United States.

He’s also originally from Syracuse. One of the things he’s done through his work is establish the Ukrainian Catholic University in western Ukraine, in Lviv. The university provides higher education opportunities within Ukraine and has been referred to by some as the “Harvard of Ukraine.”

After the collapse of the Soviet Union, Bishop Borys Gudziak worked with the Church to purchase a large plot of land in Lviv, where they began with a small chapel. From that humble beginning, they built the university. Since then, hundreds—if not thousands—of Ukrainians have studied there. Many are now volunteering or fighting on the front lines, giving back to Ukraine with their lives and sacrifices because they understand the importance of freedom, democracy, and national values.

And all of that began with a vision rooted in service, making Ukraine a better place, building community. He’s someone I respect deeply and who has been an influence in my own life. His example has shaped my motivation to pursue selfless work, to do whatever I can—even in small ways—to try to make the world a better place.

Jacobsen: Thank you, Mark. I appreciate it. Have a great evening, and we’ll talk soon.

Temnycky: Thank you, Scott. І appreciate the opportunity to speak with you.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Tragic Maternal Death in Port Harcourt Sparks National Debate on Medical Ethics and Religious Convictions

Author(s): Scott Douglas Jacobsen and Lee Elder

Publication (Outlet/Website): A Further Inquiry

Publication Date (yyyy/mm/dd): 2025/05/14

Port Harcourt, Nigeria — May 14, 2025 — A maternal death in Rivers State intensified national scrutiny in Nigeria—a controversy over religious conviction and medical responsibility. On May 10, 2025, 33-year-old Victoria Paris died. She had postpartum  hemorrhage following a cesarean section. The surgery was performed in Borikiri, Port  Harcourt. Reports indicate a life-saving blood transfusion was withheld.

Paris was not affiliated with the Jehovah’s Witnesses. She had previously given birth to children at the same facility. She was reportedly in labour with a fifth child. Complications arose. After an emergency cesarean section, she suffered blood loss. Family members allege the hospital’s proprietor refused to authorize a transfusion, citing religious objections  (Physician was reportedly a Jehovah’s Witness). A power outage happened during surgery. This may have delayed care. Paris was transferred to a second medical facility. She was dead on arrival.

On May 11, 2025, the Rivers State Ministry of Health’s Anti-Quackery Committee arrived, led by Dr. Vincent Wachukwu. They conducted an unscheduled inspection, sealed the hospital’s operating theatre, and ordered staff to cease clinical activities. The Committee cited suspected professional negligence and breach of the Rivers State Private Health-Care  Facilities Regulation Law.

The Standard Maternity Hospital, at №2 Captain Amangala Street, is licensed as a Level B  private maternity centre. In 2024, the facility was cautioned for inadequate record-keeping and placed on probationary oversight.

Criminal charges may be brought as outlined in the Criminal Code §303. Jehovah’s  Witnesses maintain a doctrinal interpretation of biblical scripture against the transfusion of whole blood and primary components. A belief central to the faith. (Internal Watchtower documents warn Jehovah’s Witness doctors and nurses not to prescribe or administer blood transfusions to non-Jehovah’s Witnesses, even if doing so makes them subject to penalty).

This raises questions on the ethical boundaries of personal or institutional religious convictions in emergency medical settings. Current Medical and Dental Council of Nigeria  guidelines (2016) require that physicians render all reasonable emergency measures, irrespective of personal beliefs.

Media Contact: 

Lee Elder

Email: LeeElderAJWRB@gmail.com

Advocates for the Jehovah’s Witnesses Reform on Blood

Website: www.ajwrb.org

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Understanding Ancestry, Ethnicity, and the Global Impact of U.S. Racial Categories

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): A Further Inquiry

Publication Date (yyyy/mm/dd): 2025/05/14

Ancestries have been defined in a number of ways: Descent, heritage, nationality, pan-ethnic identity, tribal affiliation, or region. The United States uses five major categories for civil rights tracking. Those five are Asian, Black, Native American, Pacific Islander, and White. This categorization for civil rights demographics does not equate to the prior ancestries.

Ethnicities can come from a variety of definitions. While ideologically opposed but in agreement on the concept of Whites, while a abstract sociological invention, right sociopolitical affirmation of pride, ‘White Power,’ and the left sociopolitical critical language, ‘Whiteness.’ Each caters to relevant constituencies for financial, moral, or social points. They are distinct orientations. No necessary equivalence extant between them.

The intrigue comes from the imposed frame from within the United States on the world. U.S. racial and ethnic discourse is sometimes projected into international contexts. Some of the world buys into it, thus imposing American grievances onto their environs–without much apparent regard for a sufficiently symmetric relation or not.

Punjabis share Punjab region heritage, Punjabi language, cultural traditions, though Sikhs, Muslims, and Hindus exist. Yoruba share language, lineage, and customs. Religion becomes secondary. Han Chinese share ancestry, language, and Confucianism. Therefore, common descent, shared language and traditions, and, maybe, religion and tribal/political affiliations amongst them.

The US uses self-identified ancestry, nationality, and origin. Studies of the demographics of the world use common ancestry, language, and culture. The US comprises a population of 334 million people. No single ancestry is a majority.

The largest self-reported ancestries are German (12%), English (9%), Irish (9%), unspecified American (5%), and Italian (5%). The largest pan-ethnic groups are Hispanic/Latino (20%), African American (14%), Asian (7%), and Native American/Alaska Native (1-2%). Foreign born residents is 14%. Therefore, German, English, Irish, and Hispanic comprise half of the US, but with overlap.

The world has 8.2 billion people. The United States is 4% of the world population. Yet, their sociopolitics, charged and neutral, get applied to the world. This seems inappropriate and inaccurate. 3 distinct ethnolinguistic blocs comprise a larger share of the global population than the 4% held by Americans.

Han Chinese (Sinitic language family) comprise 17% of the global population. Indo-Aryan peoples (Begali, Hindi, and Punjabi) comprise 13%. Arabs (Arabic-speaking) comprise 6%. Each exist in the US. None exists as a large minority in the US [See above].

More than 7,000 ethnic groups extant in the world. May we take ourselves as persons then peoples first, perhaps?

I don’t know.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Legal Assistance in Dying (MAID) in Canada: Legal Framework, Strict Safeguards & Protecting Vulnerable Populations

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): A Further Inquiry

Publication Date (yyyy/mm/dd): 2025/05/14

Legal Framework & Definitions, Vulnerable Populations

On February 15, 2023, the Special Joint Committee on Medical Assistance in Dying reported on five mandated issues: advance requests, access to MAID for mature minors, access to MAID for those whose sole underlying medical condition is a mental disorder, the state of palliative care, and the protection of people living with disabilities. A considerable amount of misinformation has circulated in the public sphere and media and Dying With Dignity Canada (DWDC) would like to set out some clear facts surrounding MAID, the strict criteria and safeguards that govern its use, and aspects of its proposed expansion.

DWDC, “Myths and Facts: Medical assistance in dying (MAID) in Canada

Medical assistance in dying (MAID) is a process that allows someone who is found eligible to be able to receive assistance from a medical practitioner in ending their life. The federal Criminal Code of Canada permits this to take place only under very specific circumstances and rules. Anyone requesting this service must meet specific eligibility criteria to receive medical assistance in dying. Any medical practitioner who administers an assisted death to someone must satisfy certain safeguards first.

Only medical practitioners are permitted to conduct assessments and to provide medical assistance in dying. This can be a physician or a nurse practitioner, where provinces and territories allow.

Government of Canada, “Medical assistance in dying: Overview

The next thing I want to speak about is whether the vulnerable need protection. Again, this has been tried in court with both the Carter case and Truchon case. There is no evidence that vulnerable people are at risk for MAID. [Ed. Minor evidence suggests otherwise, now, but small and select, see AP News.] In fact, if you look at the actual people who are receiving MAID, they are typically white, well educated and well off. You could easily argue that the marginalized communities are disadvantaged because they’re not accessing MAID. In the Truchon case, Justice Baudouin equally found that the disadvantaged are not being taken advantage of and you must do each case at a time.

Dr. Derryck Smith, “Special Joint Committee on Medical Assistance in Dying

Death is a sensitive topic. It is a different question from the origin of life, the evolution of organisms, the speciation of species, and the point when life begins for human beings. We’re dealing with a live person who can make, ideally, informed decisions about a profound moment in life: its end. For those who know those who have tried to take their life, the sensitivity is multiplied over social relations. Rational foundations for care in finality are important, though. A lot of smart humanists have thought deeply about this topic.

Humanists can be stereotyped–as a whole without exception–supporting medical assistance in dying (MAID) at the expense of palliative care. MAID as a way to reduce healthcare burden (of the old, the sick, the disabled), and dangerous as a “social contagion.” Atheist humanists get the worst of it, because of the major prejudices felt and only recently researched in an academic context.

The lattermost, as a piece of falsehood, emerges with relative frequency. These will be case examples for this article. These cases critiquing the imperfection of MAID have a sensibility akin to creationist critiques of evolution with God of the Gaps arguments. God of the Gaps arguments point to absences or uncertainties in scientific knowledge and then assert divine intervention. It is a form of magical thinking. Critique evolution superficially without proposing a workable alternative; what is the evidence-based alternative with greater efficacy than MAID, where MAID is merely one option? This challenges the trade-off myth. There will be failures in any system. Is this more efficacious than the system not existing? Stuff like that.

Debunking Common Myths

Canada has an organization devoted to these issues, DWDC. I found and took a statement about the spread of misinformation about MAID by DWDC seriously. DWDC noted myths about:

  • “advocating to kill infants with disabilities”
  • “mature minors will be eligible for medical assistance in dying (MAID) in March 2027”
  • “opening the door for suicidal children and teenagers to access an assisted death”
  • “eligibility of mature minors is being considered without adequate protections in place and without consultation or consent from parents or guardians”
  • “clinicians inappropriately recommending MAID to patients who are not eligible or as an alternative to treatment”
  • “vulnerable populations being eligible for MAID because they are suffering from inadequate social supports, including housing”
  • “Canada is systematically targeting and ‘killing’ the poor, disabled, and marginalized instead of giving them the proper supports they need to live.”

Social Contagion Concerns

DWDC identified a few more. However, this sets a foundation for knowledge about misinformation’s ubiquity dispensed flippantly by both left and right alike. This has political debate content. The fundamental issue is humane treatment. That shouldn’t be political. Upon doing a first search on social contagion, the source of some misinformation was made by right-wing conservative groups. The idea being, thus: “Physician-assisted suicide is social contagion.”

Social contagion research on suicide seems to rely on fear of copycats: a good fear. The substantive enquiry: Is the evidence proportional to support this assertion, or is the general assertion of social contagion of suicide equivalent to medical contexts, including MAID? Health Canada’s 2022 MAID monitoring report analyzed suicide rates. The 2022 study found no significant increase in suicide rates following MAID legalization in 2016. This differs compared to patterns after high-profile celebrity suicides. The American Psychological Association’s 2014 review (Psychological Bulletin, Vol. 140) links media sensationalism to copycat suicides. In other words, MAID’s regulated approach mitigates the standard effects seen in social contagion risks. Health Canada did the study. The American Psychological Association 2014 found the same for copycat behaviours and media exposure, not due to structured medical processes.

Palliative Care vs. MAID

According to DWDC and the Government of Canada, MAID has multiple safeguards in place, as stipulated at the outset. General suicides exclusive to MAID do not have safeguards in place. Of those two, to the original question, what is the evidence-based alternative with greater efficacy than MAID, where MAID is merely one option? Which is to say, in either case, conditions for palliative care exist equivalently, while MAID is in place versus not.

Exceptional (Super‑Minority) Cases

What about the exclusionary cases? That one does not wish to happen at all. A super-minority of unfortunate cases as exceptions to the principles of MAID. “Canadians with nonterminal conditions sought assisted dying for social reasons” described social conditions under which some MAID cases continued with “unmet social need.” Health Canada’s Fifth Annual Report (2023) report showed less than 2% of the 13,241 assisted deaths by individuals involving psychosocial factors as primary motivators.

We should all strive to help those with unmet social needs, who may fall under this category. These commentaries point to inefficiencies in safeguards, particularly in super-minority specific cases, not the principle. This is the relevance of God of the Gaps arguments with creationism against evolution.

To identify gaps is to identify gaps in MAID-specific cases and, thus, in the general population too, the bodies found in general populations, probably, result in less dignified and compassionate deaths. We should emphasize palliative care and other care more to balance the ratio of provisions for Canadian citizens. The Special Joint Committee’s 2023 report found that 3 in 10 Canadians can access high-quality palliative care. Rural areas and Indigenous communities are underserved. Ontario integration of palliative consultations with MAID assessments reduced requests by 15%. This synergy shows promise; it’s not either-or. This is to say, again, that the principle stands while exclusive super-minority cases require more work. Critics do a service here, up to and including robust, systemic, integrated alternatives.

Social contagion merely applies to the unregulated and unsafe cases of suicide, as in a double-barrel shotgun after a woman in a depressive fit after a breakup. It is different than a considered, regulated, informed choice about suicide with the assistance of a qualified professional in most of the other cases. MAID supports something more akin to the latter than the former. We should have expanded social programs for those who need them, more robust MAID mechanisms, and condemnation of stereotypes about MAID that harm people who need them. Expanding social programs may incorporate guaranteed housing subsidies.

Conscience, Faith, and Coercion

MAID is the main option available for those who need it. If an individual believes in a divine being, and does not want to become enmeshed in humanist or other ideology around their decision or their end of life, they should be permitted to make that choice, according to their conscience and faith. Similarly, those who do not share that notion, in which human beings do not ultimately own their life, a god does, should be permitted their conscience-based free choice too. If someone is being coerced, this would fail the principle and the spirit of the MAID options permitted in Canada.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

The Foundation of the British Columbia Firmament: Langley’s Colonial Legacy, Evangelical Politics, and Modern Controversies

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): A Further Inquiry

Publication Date (yyyy/mm/dd): 2025/05/14

Foundation of the British Columbia Firmament

The Father of British Columbia, Sir James Douglas, is worshipped in the community where I grew up. Not for nothing, he had achievements, but he had a mixed history in numerous ways. He had a “mixed history” as HBC Chief Factor and colonial governor. He granted monopolistic privileges to his company and family.

This mixed public office and private profit. He imposed property-based voting qualifications, excluding full representation. He set forth unfair First Nations treaties. The Douglas Treaties were signed on blank sheets, with terms inserted afterward—an unusual practice. Unilaterally, these were later signed, resulting in Indigenous signatories having land cessions that were not fully known.

He had a heavy-handed gold rush policy with licensing schemes and delayed enforcement during the Fraser Canyon conflict. These failed to protect Indigenous communities. Violence and village burnings ensued. He recruited black Californian settlers for political loyalty. It was opportunistic rather than principled efforts for the enfranchisement of blacks. He was from Guyana. A fascinating history to learn about one’s happenstance of contingent past circumstances: his contemporary presentation is not an exercise in false equivalence. It is about a united duality of positive and negative valence.

The living recent history reflects this mixed history in Fort Langley, out of Langley, with the crossovers between hipster intellectual farmers and well-educated, well-off Evangelical Christians, Trinity Western University, and the political shenanigans of Christians here impacting the federal level of the country. I wanted to cover some of this controversial recent history, as having a singular reference for some of the township’s more noteworthy shenanigans. For clarity, I speak as a former member of one of the heritage committees of an association in Fort Langley and another for the Township of Langley. I can say, “Heritage matters to Langleyites.” As an elder Euro-Canadian lady told me on the committee, a fellow committee member, it was in a sharp snarl once at a meeting, “I know who you are.” These were not isolated events throughout my life while growing up and through there. So it goes.

The contemporary Evangelical Christian story in Fort Langley began with a sexual misconduct allegation of the longest-standing university president in Canadian history: 2005-2006 with former university president Neil Snider. I would rather this notbe the case, but it is the history. Something worth repeating.

2005–2015: Institutional Unease and Image Discipline

He had the longest tenure of any Canadian university president—32 years–and greatly grew Trinity Western University (TWU) in its early decades. That is a testament to his prowess as an administrator of resources and an inspirer of people at the time. In their terminology, he had the Holy Spirit in him.

Unfortunately, an uncomfortable truth was his retirement in 2006 following sexual misconduct allegations. Internal reports from TWU and contemporary media reviews questioned the administrative decisions around this. The community is embarrassed by it and tries to cover it up. I understand that part. It happens with clergy-related abuse cases too: Institutional protection. However, as one colleague’s mom who worked with him said to me, in a way to excuse it, “He was lonely,” because either his wife died or he was divorced. I leave considerations of the elasticity of excuse-making to the reader.

ChristianWeek’s “Trinity Western Resolves Human Rights Complaint” documented the 2005 human rights complaint against Snider. The settlement impacted subsequent policy reviews. Former faculty interviews showed early signs of institutional unease. Evangelical leaders have undergone these scandals.

A CAUT Report, “Report of an Inquiry Regarding Trinity Western University,” examined the requirement for faculty to affirm the religious Covenant. You can see TWU’s current Community Covenant. William Bruneau and Thomas Friedman examined the requirement for faculty to affirm the Covenant and possible impacts on academic hiring and free speech. Case studies and personal accounts of faculty are incorporated. It is a referenced report in academic discussions on religion and academia in Canada.

University Affairs via “A test of faith at Trinity Western” provided an analytic retrospective of early administrative policies, linking them to later legal challenges–more on that in 2016-2018. Christian universities seem highly conscious of their public image, because they theologically see themselves as at odds with the secularist world. For example, in 2011, the Institute for Canadian Values funded an advertisement opposing LGBTI-inclusive education, which was supported by the Canada Christian College. It was published by the National Post and later by the Toronto Sun. A national backlash happened. An apology ensued—a retraction happened by the Post, but not by the Sun.

2005-2015 was a busy few years. Ex-administrators and archival internal memos showed dissent regarding mandatory religious practices. Similar controversies happen in religious universities in Canada, all private, all Christian. The largest is Evangelical, and the largest is TWU, in Langley. After trying to get many interviews with professors and dissenting students in the community, the vast majority declined over many years of journalistic efforts, and a few agreed to a coffee conversation to express opinions. Most opinions dissent from the norm of TWU while affirming the difficulties for the faith with these straight-and-narrow executives, who are not reined in, reign with impunity, and rain neglect on their community’s inner Other.

2016–2018: The Covenant and the Courts

Circa 2016, some online commentators mentioned how they felt “bad for the kids that realize they’re not straight” at TWU as “Coming out is hard,” and “it’s crazy that people still want to go to this school.” A former student acknowledged some student support for LGBTI peers while warning many feel “quite ostracized” by an “unspoken aura” repressing non-Christian views. An LGBTI student may have to “repress their urges based on a stupid covenant.”

Other online forums include a former student union leader noting the “community covenant is outdated” even by 2013, while another urged the university to rethink the Covenant. Saying there is a “thriving rape culture,” “I know more than five girls who were raped [at TWU], who didn’t report it because they believed they would be shamed and not taken seriously.”

Maclean’s in “The end of the religious university?” talked about the long-standing interest in the national debate around religious mandates in higher education and the central role of TWU. These controversies about academic freedom following Snider’s resignation would echo some other community elements there. BBC Newscommented that Canada approved a homophobic law school in 2013. This would eventually evolve poorly for TWU and reflect terribly on the surrounding community.

Xtra Magazine’s The Painful Truth About Being Gay at Canada’s Largest Christian University” featured a series of robust testimonies from current and former students on systemic discrimination. The magazine also examined campus surveys, student blogs, and some student activist groups, with a case study of academic panels addressing LGBTI issues within religious institutions. The Supreme Court of Canada issued its decision on TWU’s Law School accreditation in 2018. It was analyzed by legal journals and cited in academic papers. Those looked to religious mandates and the tensions with legal equality.

CBC News in “Trinity Western loses fight for Christian law school as court rules limits on religious freedom ‘reasonable’” provided a comprehensive timeline of developments with constitutional lawyer and civil rights advocacy commentary. Other commentaries looked at policy adjustments following from institutions. The Tyeechimed into the discussion with “Trinity Western University Loses in Supreme Court,” with some parables into the personal narratives on campus, more timeline events, and a more important emphasis on the long-term impact on the reputation of TWU.

Knowing some minority facets of dynamics in this community, many will slander others and lie to protect themselves, particularly their identity as represented via the incursion of Evangelical Orthodoxy into the community via the university. This small township’s controversies went to the Supreme Court of Canada. They lost in a landslide decision, 7-2. The Vancouver Sun had various coverage, with international critiques comparing TWU’s controversy to European and Australian scandals. Regardless, TWU brought global spotlight on a small township, a tiny town.

Global human rights organizations gave commentary. TWU dropped the Community Covenant as mandatory, but only for students, while staff, faculty, and administration maintained it. A TWU student asserted on Reddit:

TWU student here. The only two reasons why the Board of Governors chose to drop the Covenant for students is because a) The recent court ruling, and b) Their other professional programs (counselling, nursing, and teaching) received letters from their respective accrediting bodies which threatened to pull accreditation unless the Covenant was amended or discarded.

TWU’s decision to make signing the Covenant voluntary for students has nothing to do with morality or human rights, but everything to do with their business model. Keep in mind, the faculty still must sign the pledge, and TWU’s mission and mandate of producing “godly Christian leaders” has not changed.

The next era was 2019-2021.

2019–2021: Cultural Stagnation Despite Legal Losses

Xtra Magazine in “I am queer at Trinity Western University. What will it take for my university to listen to me?” provided a more individual story. Carter Sawatzky wrote, “TWU’s decision in 2018 to make the Covenant non-mandatory for students also did not magically change the discriminatory treatment of queer people. After TWU’s 2018 Supreme Court loss, many folks, including myself, had hoped that TWU would finally demonstrate that it can be rooted in faith and radically loving and welcoming. Instead, TWU has doubled down on its social conservatism, at the expense of queer students like myself.” An international scandal and Supreme Court defeat did not change the culture or the school. That is instructive.

Another instructive moment was a student suicide attempt followed by an expulsion of the student. In “Her university expelled her after she attempted suicide, saying she had an ‘inability to self-regulate.’ Now she is fighting back,” the Toronto Star presented the case of a student showing broader systemic issues and a lack of mental health resources and policy failures within TWU. TWU claimed otherwise. Mental health professionals and relatives of students commented. As CBC has noted, mental healthon campuses has been a point of concern for a while.

2021–2025: Repression, Image, and Intimidation

Langley is a township where I am told the murder of the famous atheist Madalyn Murray O’Hair was merciful. An older gentleman saying, “Her murder was an act of mercy.” Langley Advance Times in “Private Langley University rejects LGBTQ+ event request” reported denying an event request, One TWU Stories Night, for an LGBTI group, One TWU. Carter Sawatzky said, “We are sharing our stories, which I think should be a non-controversial thing… It is not a contradiction. You can be queer and Christian… Many people come to TWU and have never heard an LGBTQ story.” That is a reasonable statement. A One TWU piece published on its site claims homophobia is rampant on campus.

CBC News reported on the manslaughter conviction of a TWU security guard. “Former guard at B.C. university found guilty of manslaughter” reported a Fall 2020 event involving “a man wearing all black” who wandered into student residences, rifling through their things. Security guard Howard Glen Hill hit the man, Jack Cruthers Hutchison, “in the head, pulled his hair and spat on him.” Police arrived: Hill was “in a neck restraint, limp and unresponsive. He died in the hospital two days later.” Hutchison was charged with manslaughter. TWU’s statement: “The university has no comment on the court ruling. TWU’s commitment has always been to safeguard our campus community, and we continue to provide a safe place of learning for all our students.”

Langley Union, in “Trinity Western University President’s Son Linked to Prolific White Nationalist Account,” investigated digital forensic evidence of the son of the President of TWU linked to a White Nationalist online account. The son’s actions should be considered separate from the father’s and the institutions. However, they are striking news.

The accounts claimed, among other assertions, “I believe in a white future. An Aryan future. A future where my children will make Indian Bronson shine our shoes. Where brown people cannot secure a line of credit, Black people pick cotton. We will win – this is what we fight for,” and “I am a colonialist. I make no effort to hide this. I believe in worldwide white supremacy.”

The Nelson Star reported in “‘Alt-right’ group uses Fort Langley historic site as meeting place” on the use of the local pub in Fort Langley as a meeting place for a public, so known and self-identified White Nationalist group. As one former boss noted, “I don’t know what is wrong with we the white race.” That is a sentiment, not an organization, however. This microcosm reflects a broader history of Canadian sociopolitics with race and religion, some Evangelicals and occasional allegations of racialism if not racism.

TWU’s policy is Inclusive Excellence. “We aim to promote a consistent atmosphere of inclusion and belonging at TWU by establishing a shared commitment to diversity and equity founded in the gospel’s truth. Christ came to save, reconcile, and equip all people (Rev. 7:9), and the incredible array of gifts God has given us is evidence of his creativity, beauty, and love of diversity,” it states. An administrator is reported to have said informally that the event was ‘not in line with Evangelical values.’

In the States, a trend in international Evangelical higher education is here too. Bob Jones University banned interracial dating until 2000, involving federal funding and accreditation debates. In Australia, Christian colleges faced scrutiny for policies excluding LGBTI+ students and staff. Faith-based codes and equality laws produced tensions in the United Kingdom, though less prominently than in Canada. Those American churches want to influence Canada in Indigenous communities. Some Canadian churches have Ojibwe pastors, for example.

A Medium (Xtra) post entitled “The painful truth about being gay at Canada’s largest Christian university” commented on the experience of a gay student, Jacob.’ As peers messaged Jacob on suspicion of him being gay, “We hate everything about you and you better watch your back because we are going to kill you on your way to school.” At TWU ‘Jacob,’ said, “I loved the community here so much that I did not want to jeopardize those relationships.” That is called a closet.

Another student, Corben, from Alberta at TWU, said, “My parents, I think, kind of wanted Trinity to be for me sort of like reparative therapy, which is why they would only help financially with this school.” Former Canadian Prime Minister Justin Trudeau put forth a move to end Conversion Therapy, a discredited pseudotherapy to change sexual orientation and gender identity. Conversion therapy has been banned in Malta (2016), Germany (2020), France (2022), Canada (2022), New Zealand (2022), Iceland (2023), Spain (2023), Mexico (2024), Greece (2024), and Belgium (2024). That is only TWU, however. The community of Langley, specifically Fort Langley, where I was raised, is substantively linked to this place.

Langley Advance Times in “Blackface photo in 2017 Chilliwack yearbook sparks apology from school principal” reported on a blackface incident at a local school. It was part of a “mock trial.” So, bad taste in community, and the excuse for Snider’s example will likely do the same in this case over term. There are several cases of sexual misconduct cases in British Columbia and Canada. The Archdiocese of Vancouver was the first in Canada to publicly name clergy involved in sexual abuse and decades of abuse. At the same time, other prominent cases have arisen, including Michael Conaghan, Damian Lawrence Cooper, and Erlindo Molon, highlighting a pattern of clerical sexual exploitation and inadequate accountability in British Columbia. I would rather this not be the case, but it is the history.

In 2022, a TWU dean resigned amid pressure over her work on gender issues. One Reddit–and all Reddit commentary should be considered additions, while anecdotal at best–user described how TWU leaders had “tried to make her leave her position as dean because she… stated she was an lgbtq+ ally,” then issued bureaucratic statements of grief based on her departure.

Living there, these excuses likely flowed through social media. At the same time, community intimidation happens, too. It is bad for the community image and bad for the business. People have an interest in narrative morphing. As gay students find at TWU, and as outsiders as others find in the general community, it is mostly not about moral stances, but about image maintenance and business interests. Money matters because it is a well-to-do area of the country and a wealthy nation worldwide. There is regular township nonsense where the Fort Langley Night Market gets closed down due to vandalism and alcohol.

Ongoing online conversations about TWU degree quality continue, “So before those say ‘it’s an immigration scam’, it’s not and is essentially useless towards immigrating/coming to Canada. With that said, most of TWU’s programs are also useless to use towards immigrating, even if studied in person, because any non-degree program from a private school does not allow one to apply for a PGWP. However, it offers a couple of degree programs that can result in a PGWP.”

Brandon Gabriel and Eric Woodward have been at loggerheads for at least a decade. If you look at the original history, this reflects another fight between an Indigenous leader and the colonial presence in its history. Now, they are a local artist and developer, respectively. Woodward has a camp of supporters for development and a camp of detractors. Another mixed figure in the contemporary period of Langley. Over development concerns and pushback, Woodward got a building painted pink in protest at one point. It is a serious township history full of a minority of loud, silly people imposing their nonsense on a smaller group of innocent bystanders.

Whether LGBTI discrimination ensconced at its university, a blackface principal, homophobia, this isn’t unusual in a way. A constellation of apparent White Nationalist superminority undercurrents popping up, and with worship of a founder in a democracy who was a mixed-race colonialist timocrat married to a Cree woman, it’s a story of a Canadian town and municipality. A tale of how foundational myths, when left unexamined, morph into social realities.

Welcome to Langley–a light introduction: Home, sorta.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

How Does Culture Shape Who You Are? Dr. Lloyd Hawkeye Robertson on the Memetic Self

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): A Further Inquiry

Publication Date (yyyy/mm/dd): 2025/05/14

Part 1 of 2.

Dr. Lloyd Hawkeye Robertson, a Canadian psychologist and theorist, developed the concept of the memetic self—a culturally constructed identity formed from transmissible units of meaning called memes. He explores how language, culture, and social interaction give rise to self-awareness, tracing its development from mirror recognition in animals to modern identity. Robertson uses self-mapping, a therapeutic tool that visualizes a person’s identity through linked memes, to address fragmentation in conditions like autism, Alzheimer’s, and dissociative identity disorder. His work emphasizes coherence, volition, and cultural adaptability, and his forthcoming book—coauthored with his daughter—applies these insights to psychotherapy.

Scott Douglas Jacobsen: Today, we’re joined by Lloyd Hawkeye Robertson. He is a Canadian psychologist, educator, and theorist known for his innovative work on the culturally constructed self. With over 40 years of experience in counselling and educational psychology, he developed the concept of the memetic self—a cognitive framework composed of culturally transmitted ideas (or “memes”) that shape an individual’s identity. He is the author of The Evolved Self: Mapping an Understanding of Who We Are and a pioneer of self-mapping, a visual and therapeutic method for exploring and restructuring identity. His work bridges psychology, philosophy, and cultural studies, offering practical tools for therapy and education while exploring questions of free will, agency, and the evolution of selfhood across diverse cultures. Mr. Robertson, thank you very much for joining me again today. I appreciate it. It’s always a pleasure.

Dr. Lloyd Hawkeye Robertson: You’re welcome. I’m looking forward to this, Scott.

Jacobsen: So, what is the self?

Robertson: Oh, that’s pretty basic. Okay. The self is a construct, as you mentioned in your introduction. Thank you for that generous overview. Your question is, “What is the self?” The self is a conceptual framework we use to define who we are. It is not a physical entity in the brain but rather a cognitive and cultural construct—a mental map that incorporates beliefs, values, experiences, and roles.

This construct has evolved. One of the earliest indications of self-awareness in our evolutionary lineage is mirror self-recognition, which has been observed in some great apes, dolphins, elephants, and magpies. In our hominin ancestors, the development of language and culture allowed for increasingly complex and abstract self-concepts.

Recognizing one’s reflection—understanding that “this is me”—marks a foundational moment in developing self-awareness. Although early humans may not have had the language to describe it, the ability to form a concept of self-based on reflection and social interaction was critical. This capacity laid the groundwork for the complex, culturally mediated selves we navigate today.

From that modest beginning, our ancestors gradually evolved the capacity for social interaction. They needed a rudimentary idea of who they were to engage socially, even if it was not consciously articulated.

Language development significantly boosted the evolution of the self. Once we moved beyond simple two-slot grammar—like “him run”—to more complex phonetic constructs, we could combine distinct sounds that held no individual meaning but could generate an almost unlimited number of words.

With that, collections of words took on new, layered meanings. As this linguistic complexity emerged, our self-definition became more nuanced, expanded, and refined. About 50,000 years ago, humans began burying their dead. This act implies a recognition of mortality and a developing self-concept about life and death.

The most recent significant change in our understanding of the self—as part of cultural evolution—may have occurred as recently as 3,000 years ago. I say “may” because it could have emerged earlier, but our evidence dates to that period, particularly from Greek writing and Egyptian hieroglyphics. Of course, many earlier cultures lacked writing systems, so we cannot be definitive about when this modern conception of self emerged.

What is this self I’m referring to? It includes the ideas of volition, constancy over time, and uniqueness. For instance, although you and I, Scott, share many characteristics, I do not believe you are me, and vice versa. Even if I had an identical twin—same genetics, upbringing, and experiences—I still would not recognize him as myself. That sense of uniqueness is part of the “modern self”—a culturally evolved manifestation of identity with an inherent sense of individualism.

Here is the great irony: we are a social species, and the self emerged through social interaction within early human communities, particularly tribal Neolithic groups. The self could not have developed in isolation; it depends on interaction with others. So, we are fundamentally shaped by collectivism, even though individualism is built into our modern self. This creates an internal tension between the group’s needs and the individual’s autonomy.

Historically, that tension was mediated by religion—specifically, organized religion, which kept people in their social roles. In Western civilizations, a deity often prescribed those roles, and individuals could not transcend them. Tradition or ancestor worship defined the limits of the self in other cultural contexts.

Societies that completely suppressed the modern self remained stagnant, while those that permitted at least some individuals to develop a sense of autonomous selfhood became more adaptive. This is because the self is a powerful tool for problem-solving. It allows us to reinsert ourselves into past experiences as protagonists, to relive and learn from those events, and to rehearse possible futures mentally. We can adjust our behaviour accordingly. These are valuable psychological skills.

But they also come at a cost. With the modern self comes the capacity for anxiety and existential distress. I doubt that our earliest ancestors experienced clinical depression or anxiety disorders as we know them today. These conditions are part of the psychological “baggage” of possessing a self capable of complex reflection and future projection.

For millennia, the self was constrained—kept “on a leash,” so to speak—until a set of unique historical conditions emerged in Europe. Specifically, during and before the Enlightenment, the Catholic Church—which had long functioned to suppress individualism—lost control, particularly during the Reformation and the ensuing religious wars between Catholics and Protestants.

Individuals gained some permission to explore personal identity when centralized religious authority broke down. This blossomed into what we now call the Enlightenment. The Enlightenment did not invent the self—it authorized it. Not entirely, of course—we remain social beings with embedded restrictions—but it granted more freedom to individuals to develop their understandings.

This led to the rise of modern science and humanism. Knowledge was no longer handed down by authority. Instead, it became something you had to demonstrate through observation, reason, and experimentation. These practices allowed individuals to engage with a reality beyond themselves.

And that is where humanism emerged. So, you asked me what the self is—and now you see: when you ask me a question, you get a long-winded answer.

Jacobsen: How do you define “meme” within the framework of The Evolved Self?

Robertson: The word “meme” has had an unfortunate evolution. It was initially coined by Richard Dawkins in the 1970s. Dawkins coined the term “meme” to represent a self-replicating unit of culture.

For instance, a simple descriptor like the colour red is not a meme. It’s merely a physical property description, not a transmissible concept that evolves culturally. A meme, in contrast, is more than an idea; it is a cultural construct that carries meaning across individuals and generations.

Dawkins defined a meme as something broader than a simple descriptor but narrower than an entire ideology, religion, or belief system. The latter, of course, is composed of many memes—interrelated units of culture. You can, for example, substitute the colour red in a conceptual framework with blue, and the core concept might remain, but the meme is more than any one element—it has internal structure and transmissibility.

Unfortunately, Dawkins did not have the opportunity to develop the theory entirely. His work was criticized for being tautological. Critics asked, “How can you prove this? How do we observe or measure a meme?” These questions challenged the concept’s empirical rigour.

In my research, I proposed a refined definition of a meme: it must be a culture unit with behavioural, qualitative, and emotional (or emotive) implications. A proper meme is not just a label or idea—it affects how we feel, act, and make meaning.

This also resolves a challenge Dawkins left open—his observation that memes can have “attractive” or “repulsive” properties. He did not elaborate on the mechanics of that.

In my framework, if one meme naturally leads to another—like how “love” often leads to “marriage” in cultural narratives—that linkage reflects an attractive force between memes. Conversely, when two memes are psychologically or conceptually incompatible—”love” and “hate” coexisting as core guiding values in the exact moment—that reflects a repellent force.

My work on the modern self is composed of a collection of memes that are primarily attractive to one another. If a meme within that structure becomes repellent—meaning it no longer aligns with the rest of the self—it tends to be ejected. That is how we maintain coherent, relatively stable identities.

Of course, not everyone has a stable sense of self. My work as a psychologist involves helping people reconfigure their self-concepts when internal inconsistencies cause distress.

Now, where things get tricky is the evolution of the word “meme” online. The internet popularized the term in a way that deviates from its original definition. Internet memes typically involve humour or juxtaposition—two ideas or images that don’t usually go together. While some may qualify as memes in the original sense, internet usage represents a narrow and diluted interpretation.

Jacobsen: Did I hear you correctly? You’re saying the modern meme online sometimes overlaps with Dawkins’ definition, but only in a limited sense.

Robertson: Yes, exactly. Internet memes sometimes fulfill the criteria but rarely capture the deeper behavioural and emotional dimensions Dawkins originally gestured toward—which I’ve tried to formalize more clearly.

Jacobsen: So, how does this fit into your work on self-mapping?

Robertson: Good question.

One of the most academically grounded ways to create a self-map is to ask someone to describe who they are. You use prompting questions to elicit a detailed, rich description of their self-concept.

I collect those self-descriptions in my research—just like this interview is being recorded. I transcribe the responses and break the narrative into elemental units—essentially memes. Each unit is labelled and categorized. This approach parallels qualitative methods in social science research.

The coding method I use for self-mapping parallels the qualitative analysis approach developed by Miles and Huberman in the early 1990s.

You label each unit of meaning. A sentence could represent a single unit or contain multiple distinct concepts. You isolate those concepts into thematic categories—or “bins”—based on their shared meaning.

Then, if those units exhibit the characteristics I described earlier—qualitative, behavioural, and emotional implications—you can classify them as memes.

Next, you examine the relationships between those memes. You identify which memes are attracted to each other—either through thematic linkage or cause-effect associations—and chart those relationships. You map them visually, using lines to indicate attractive forces. That’s the core structure of the self-map I create.

Now, this method requires considerable time and effort.

So, to make the process more accessible, my daughter—a psychologist—and I developed a quicker method in collaboration with a colleague from Athabasca University. We created a structured questionnaire with 40 core prompts, which could be expanded to 50 or 60.

The questions focus on four primary areas. First, we ask: “Who are you?” People might respond with statements like “I’m a father” or “I’m a chess player.” These are self-descriptive memes—cultural elements that express identity.

Then, we ask: “What are 10 things you like about yourself?” and “What are 10 things you would change if you could?” Finally, we ask: “What are 10 things you believe to be true?”

One of my clients, earlier this year, offered a novel and powerful addition to the exercise: “What are 10 things you keep hidden from others?” That insight added emotional depth and complexity to the map.

Once we gather that data, we create a visual self-map, following the same principles as in my academic research. I jokingly call this the “quick and dirty” version, but it works. My daughter Teela and I have used it successfully with many clients.

The crucial step is refining the map with the client until they recognize themselves. That map resonates when they say, “Yes, this is me,” reflecting their identity. We become psychologists if something important is missing, like a sense of personal agency or volition.

We help them develop those underrepresented self-elements based on an idealized model of the modern self—a coherent, autonomous individual identity. When parts are missing or fragmented, we work to integrate them.

We should do a formal academic study to validate this quick method, but based on clinical experience, it works.

Jacobsen: If we take all these elements and look at them as a whole, we’re essentially describing an “evolved self.” That allows us to examine the coherent identity of a person. How would you describe someone who lacks a coherent self or identity?

Robertson: That does happen. Not everyone possesses a well-formed self.

Jacobsen: Please explain.

Robertson: Take classical autism, for example—the traditional form I learned about during my training, not the broader, more ambiguous “autism spectrum disorder” currently defined by the APA. That modern definition is so diffuse that it’s challenging to apply meaningfully in clinical settings.

In classical autism, you may encounter children who engage in highly repetitive, self-soothing behaviours. One case I worked with involved a boy who spent most of his day swinging a string with a weight on the end, keeping it taut in a circular motion. Even while eating—an essential survival activity—he needed the string in his hand. If someone took it away, he would have a full-blown panic attack.

At that level of autism, the individual lacks a coherent self.

One key indicator is the absence of what psychologists call “theory of mind”—the capacity to understand that others have thoughts, feelings, and motivations similar to one’s own.

The theory of mind is essential. It allows us to interpret the behaviour of others based on internal states. For example, I can infer that you, Scott, have emotions and goals. If I understand your context, I can anticipate your next question. That’s mind-reading—not in a mystical sense but in a psychological, predictive sense. It’s something we all do constantly.

It is vital for navigating everyday life. For example, when driving, we anticipate that other people will stay on the correct side of the road. In Canada, that means the right side. We base this assumption on our shared cultural understanding, which generally holds.

Jacobsen: So, what happens to people who do not have a self?

Robertson: There are others, aside from individuals with severe autism, who also lack a coherent self. One group includes people with advanced Alzheimer’s disease.

There’s a poignant story told by an Alzheimer’s researcher—I’m forgetting the researcher’s name, but the story involved a woman who would visit her husband, who had advanced Alzheimer’s. She would begin by introducing herself each time: “My name is [X], and I’m your wife.” Once he understood her name and the relationship, they could converse coherently.

Then, one day, after she introduced herself and said, “I’m your wife,” he looked at her and asked, “Yes, and who am I?”

He genuinely did not know. So yes, there are people who lose their sense of self. It is rare, but it happens. Most people have a self—and nearly always, there’s a one-to-one correspondence between self and body.

Jacobsen: This brings me to three points of contact for further questions.

The first two are based on your description, and the third is a broader conceptual issue. First, in the case of someone with what might be considered a nonstandard profile on the autism spectrum—who meets the characteristics you mentioned—what are the legal and professional implications of working with someone who, by your clinical analysis, lacks a functional self?

Second, in cases involving advanced dementia or Alzheimer’s, how do you interpret situations where a person can still speak in coherent, functional language yet openly asks, “Who am I?” or “Do you know who I am?”

Robertson: Those are deep and difficult questions.

In the case of someone with classic autism, we generally assume that a parent or legal guardian is involved—someone who can authorize professional intervention. The goal is to help the individual develop skills that improve quality of life. Whether or not these interventions fully succeed is another matter, but we do try—and sometimes, we help.

With advanced dementia or Alzheimer’s, things get more complicated—particularly when it comes to end-of-life care and living wills. You may have someone who no longer remembers ever having signed a living will, and yet, according to that document, medical professionals are instructed to allow them to die.

It raises profound ethical dilemmas. You may encounter someone who still shows signs of a will to live—even joy or affection—but can no longer comprehend their identity or the implications of past decisions. That contradiction is ethically challenging.

Jacobsen: I have a will to live and a living will to die. I cannot know who I am, yet I still live.

Robertson: Right. It’s not a lack of will—it’s a lack of cognitive ability to know.

Jacobsen: What about cases involving dissociative identity disorder—what used to be called multiple personality disorder? In those situations, more than one “self” seems to coexist in the same body.

Robertson: That diagnosis is controversial. Not all professionals agree that it reflects an actual condition. However, conceptually, it’s possible—because the self is a cultural construct.

The self is not a metaphysical entity that inhabits the body. Instead, it describes a person shaped by cultural constructs that include the body and socially mediated self-understanding. Think of the body and brain as the hardware and the self as the software—cultural programming that shapes perception, behaviour, and identity.

Given that framework, it’s theoretically possible for multiple “selves” to coexist—though this would be a scarce and complex scenario.The older term “Multiple Personality Disorder” implicitly recognizes the possibility of multiple selves. The term “dissociative identity disorder” implies a fragmented self.

Now, I’ve never worked personally with someone diagnosed with multiple selves, so I’m speaking from theoretical and scholarly understanding here.

From what I’ve read, therapists who work with such clients often report that one becomes dominant or “emergent” while others recede. The therapeutic aim, typically, is to integrate these multiple selves into a coherent whole so the individual can function more effectively.

There’s a fringe view in psychology suggesting that this therapeutic integration is akin to “murder”—that by fostering one coherent self, we are erasing others. I don’t accept that view. That’s an extreme form of ideological overreach.

Jacobsen: This introduces another critical nuance. The self emerges not only across human history—it also unfolds across individual development. The self is not present at conception or birth in its complete form. It’s an evolved pattern of information—a construct that takes shape over time. And, just as it can emerge, it can also deteriorate.

In advanced age or due to disease, the body and many faculties may still function—but the self might fade away. In that sense, you could argue that the self has a lifespan within the human lifespan. People talk about lifespan, and increasingly about healthspan—but perhaps we should also talk about a “self-span.”

Robertson: That’s an intriguing idea—a self-span.

Jacobsen: It would be difficult to measure precisely, of course, especially given the limitations of quick-and-dirty self-assessment methods versus more rigorous, clinical approaches like self-mapping. Still, it’s a meaningful concept.

If the self is a cultural construct, we might ask: Do different cultures shape the self in ways that affect when it tends to emerge developmentally? Does the self appear earlier or later, depending on the cultural context?

Robertson: That’s a fascinating question. I do not have a definitive answer, but I’ve mapped the selves of people from the interior of China, from Siberia, and collectivist communities in North America. Every culture I’ve studied has a self.

Here’s where the cultural variation becomes evident: different cultures emphasize different aspects of the self. One of the people I mapped was a woman from a traditional family in the interior of China.

Yes, she had the same structural aspects of the self-found in North American individuals, including a volitional component. But that part of her self—the volitional aspect—was not valued in her cultural context. Instead, family duty and moral conduct traits were emphasized, reflecting collectivist values.

So, structurally, her self was similar. But culturally, the valued components were different. What made this particularly interesting is that after mapping herself, she described herself as feeling like a “robot,” and she decided that was not a good thing.

Over about eight or nine months, she resolved to start making her own decisions. This did not prove easy because most of us do not make conscious decisions at every moment. Typically, we rely on habit, social norms, or deference to authority. For example, someone might say, “Lloyd Robertson says this is a good idea, so I’ll go with that.”

But most of the time, we act on autopilot. However, she began engaging in conscious decision-making—evaluating possible outcomes, comparing alternatives, weighing probabilities, and assigning value. She did this even with mundane choices like what to eat or wear in the morning.

It exhausted her. She felt she was getting nowhere. Eventually, she decided: “My life is too valuable to waste making every decision consciously. I’m going back to being a robot.”

But here’s the key insight: to make that decision, she had to engage her volitional self.

She never abandoned it. It was still there—intact, available, and waiting for the next time she chose to use it.

Jacobsen: Let’s say we have a rare case of genuine dual selves in one body. And to be clear, I do not mean conjoined twins—cases where two individuals share some neural connectivity. I’m referring to a single individual whose psychology has bifurcated. What if their volitional trajectories—their vector spaces—are at odds with one another?

This reminds me of a presentation by V. S. Ramachandran, the neurologist known for the mirror box experiment. He referenced split-brain patients—individuals whose corpus callosum had been surgically severed to treat epilepsy.

In such cases, if you cover one eye, you direct stimuli to only one hemisphere. For example, when Ramachandran asked these patients if they believed in God—by pointing up for “yes” or down for “no”—the left hemisphere might point “yes,” while the right pointed “no.”

The individual would often laugh in response. Ramachandran joked that this showed the right hemisphere had a sense of humour.

But there’s a more profound point here: split-brain patients can manifest two conflicting worldviews—internally consistent but contradictory selves. In theological terms, this raises amusing but profound questions. For instance, if belief grants salvation, does one hemisphere go to heaven and the other to hell?

On a more serious note, when these volitional patterns conflict—not just on trivial matters but on core values—what happens? And for those who criticize integration therapy as “murdering” a self, how do you respond?

Robertson: The split-brain experiments are fascinating but differ from dissociative identity disorder, a distinct condition.

In most people, the right hemisphere houses spatial awareness and emotional reasoning, while the left hemisphere tends to handle verbal processing. When the corpus callosum is severed, these two systems can no longer communicate so that each side may draw on separate memories or frameworks.

In an intact brain, people typically build a worldview—a cognitive map of how the world works. This worldview often resides in the left hemisphere. When incoming information conflicts with that map, people experience cognitive dissonance.

Eventually, the left hemisphere, which governs executive control and higher reasoning, will normally create a worldview representing our understanding of how the world works. We have many defence mechanisms that we use to keep that worldview intact, but at some point our constructed reality diverges too far from objective reality. The right brain, at a feeling level “dissolves” the construct and the left brain then begins creating a new or amended worldview. It does not happen often, but it happens enough to keep us psychologically adaptive.

Now, returning to your question: Is there a God? If only one hemisphere believes, which is correct?

Well, that depends on which side holds the belief. Humanism, for example, is highly cerebral—logical, empirical, and grounded in enlightenment thought. It is likely rooted in left-brain processes. Compassion, however, may bridge both hemispheres.

Jacobsen: So, what is the right brain holding onto?

Robertson: Something interesting happened to me the other day. I woke up with a Christian hymn running through my head—one I learned in my fundamentalist upbringing.

It struck me: Where did that come from? It must have been encoded deeply. I was baptized not once but twice, in complete immersion both times.

That early religious imprint likely lodged itself somewhere in my right hemisphere. It may be largely inactive now, but it is not gone.

Jacobsen: So, do developmental trajectories matter here?

You were raised with those strong evangelical influences at a young age, and even though you’ve moved beyond them, they left an imprint. Neuroscientifically, we know the dorsolateral prefrontal cortex—the seat of executive function—is the last part of the brain to develop. Evolutionarily, it’s also the most recent.

As far as we know, the dorsolateral prefrontal cortex—responsible for executive function—is the last part of the brain to develop. Most people usually complete that maturation in their mid-twenties. So, these systems take a long time to become fully online and must then be integrated with other neural networks.

Do developmental phases like the second significant period of synaptic pruning in adolescence reflect more concrete hardware changes, as opposed to the cultural software changes that occur across a person’s life?

Robertson: I like your question, Scott. And the answer is yes.

Jacobsen: Yay.

Robertson: If someone were raised entirely in the wild—say, the fictional case of a boy raised by wolves—we would not expect them to develop what I call the modern self.

The self is a cultural construct. Children are taught to have a self; one key mechanism is language acquisition. For example, when a child cries and the caregiver says, “Is Bobby hungry?” that implicitly teaches the child that Bobby has internal states—needs, desires, and preferences. That is the beginning of selfhood.

Your point about adolescence is spot on. The self is not fully formed in early childhood. In many ways, individual development parallels cultural evolution. Adolescence—especially early adolescence—is about experimentation, identity formation, and exploration. Teenagers try out roles, test boundaries, and slowly determine, “This is who I am,” or, “No, that’s not me.”

We must be cautious about defining someone’s self prematurely during this construction phase. You cannot predict how it will turn out, and efforts to control that process can be harmful.

There’s research suggesting the human brain continues maturing until around age 25. Jokingly, maybe we should not let people vote until they’re 25—but of course, I can say that now that I’m well past that age.

In truth, development is highly individual. Some mature earlier, others later. And yes, building on your earlier point, there may be significant cultural differences in how and when the self develops. That’s an area ripe for further research.

Now, when I say modern self-development and spread across all known cultures, there’s a practical reason: societies without individuals capable of forming modern selves could not compete with those that had them.

Jacobsen: What makes the modern self more competitive?

Robertson: Our sense of individuality.

In Christianity, for example, Scripture often exhorts individuals to “give up the self.” That very statement acknowledges the self’s existence and its power.

Such a sacrifice is required because the individual self can threaten collective stability. It challenges authority, tradition, and rigid social roles.

Jacobsen: That connects back to your earlier point—cultures that lack individuals with a modern self lose their competitive edge.

Robertson: Here’s the value of having a self.

In traditional cultures, individuals typically had an earlier form of self—defined primarily by their place in the collective. In response to threats or challenges, behaviours were guided by tribal memory, stories, and rigid social roles.

For example, if an enemy appeared, people would respond according to long-established patterns—based on age, gender, and status in the group. There was no need—or room—for improvisation.

But what happens when a new, unfamiliar situation arises—something the culture has not encountered before and for which there is no ritual?

In such cases, traditional cultures often turned to oracles—individuals capable of novel reasoning, that is, problem-solving. I suspect those early oracles possessed a more developed, volitional self, which is why they were trusted in the first place.

Similarly, in Hindu society, Brahmins were given a rigorous education, allowing them to cultivate modern selves capable of insight and judgment. But they were a small elite.

In many cultures, people who had developed themselves were respected and closely managed. They were given roles where they could contribute without disrupting social order.

The self-concept eventually spread across all human societies because we are a nomadic, adaptive species. We move, we mix, we evolve.

Just look at our evolutionary history—we even interbred with Neanderthals.

We interact. I do not believe a human society has ever been so isolated that its members lacked a developed self. But if such a group exists—perhaps an uncontacted tribe deep in the Amazon—I would love to study them.

Jacobsen: When I attended the 69th Commission on the Status of Women at the United Nations, I participated in a session featuring Ambassador Bob Rae of Canada. The session focused on Indigenous communities and was led by Indigenous women.

Someone on the panel mentioned a group from an isolated region—possibly resembling the cultural isolation you described. Their account of getting to the UN was striking. If you asked me how I got there, I’d say something like: “I took a bus to the airport, flew to New York, took the train…” For them, before all of that began, it started with a canoe.

That was their standard form of transportation before reaching any conventional transit station. So, even in that case, I would be hard-pressed to believe they were entirely uncontacted or isolated in today’s world.

Robertson: I agree. I suspect such total isolation no longer exists.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Mark Carney’s Family Legacy: Catholic Education, Indigenous Assimilation, and the Shadows of Joseph Burr Tyrrell School

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): A Further Inquiry

Publication Date (yyyy/mm/dd): 2025/05/14

*Written prior to election.*

Interim Prime Minister Mark Carney of the Liberal Party of Canada will be running in the next federal election in Canada. He came from a Roman Catholic family history, particularly with his father, Robert James “Bob” Carney. He was a Catholic educator who lived and worked in Fort Smith, Northwest Territories, in the 1960s. What is the history here? We can focus on superficial news analyses of “culturally retarded” and then leave the narrative about the father of the current Prime Minister, or look more deeply than centre-left news media and opinion in Canada or simply ignore it amongst centre-right media. Let us sidestep those.

Robert Carney served as the Principal of Fort Smith Federal Day School in 1965. Its official name was not Fort Smith Federal day School but Joseph Burr Tyrell School, which focused on the education of Indigenous children. Federally, JBT was run as an ‘Indian day school.” Principal Carney oversaw school Indigenous youth in the Fort Smith locale and children housed in nearby church-run residential facilities.

Carney was deeply committed and connected to the missional work of the Catholic Church in the North of Canada, which was aimed at the local Indigenous communities. He worked at the crossroads of government policy and Catholic educational efforts. Principal Carney was deeply committed to the Catholic faith based on an analysis of statements made in a 1965 CBC Radio interview. He discussed the program at JBT for–in his terms–“culturally retarded” Indigenous children. He defined the “culturally retarded child” as “a child from a Native background who, for various reasons, has not been in regular attendance in school.”

Indigenous children at JBT, in turn, were compared to the Euro-Canadian Catholic cultural and educational standards of the time. Principal Carney implemented assimilationist education policies discouraging the locale’s traditions and languages, favouring the English language and Catholic teachings. When speaking of Fort Smith and surrounding areas, we’re talking of Dene nations, e.g., Smith’s Landing First Nation (Thebacha Dene), Salt River First Nation, and Métis Communities.

These Métis communities were descendants of Dene and European (primarily French) fur traders. The primary language was Dënesųłiné (Chipewyan) by Smith’s Landing First Nation and Salt River First Nation. The Chipewyan people of Smith’s Landing First Nation are descendants of those from lower Slaver River and northeastern Alberta, while Salt River First Nation are those who signed Treaty 8 in 1899.

As per current commentary, Principal Carney was a principal of a federal day school and adhered to assimilationist education policies, but was not a residential school principal. He ran JBT, not the boarding facilities. However, these operated in tandem with the residential institutions of Fort Smith. Indigenous children were boarded at a hostel or residence run by the Catholic Church and then sent to JBT for day classes. Carney participated in the broader residential school infrastructure, while his professional title was Principal of a federal day school.

He was a vertex between Indigenous families and local communities, nuns, and clergy from the Roman Catholic Church who managed the hostels and missionary work. Fort Smith was formative for the work and life of Robert Carney circa 60 years ago. In the broader purview, Fort Smith functioned as a hub for residential schools and assimilationist educational efforts. (Roman Catholic) Church and State in Canada functioned in tandem with the colonial educational efforts of Euro-Canadians and the Catholic hierarchs. Oblate of Mary Immaculate and affiliated clergy had a strong presence with Bishop Gabriel Breynat (after which Breynat Hall was given its title) and Bishop Paul Piché leading initiatives there. The explicit purpose was to Christianize Indigenous children.

The accounts from former students, in addition to historical investigations, document severe abuse and trauma associated with the residential schools of Fort Smith. Grandin College, though, has been remembered–as per the mixed moral history of Canadian society–for its positive mentorship and high-quality education for the time. Breynat Hall is remembered for significant abuses. Survivors continue to speak out. JBT was known for mistreatment and discrimination too.

Jeannie Marie-Jewell, a Fort Smith Dene woman who became an NWT MLA, has recollections. She was made to attend it when her mother was sick. She described the supervision as “structured and strict,” with discipline crossing into cruelty. Others and Marie-Jewell report witnessing sexual abuse and physical abuse at Breynat Hall. Marie-Jewell stated, “At night, I remember I was too scared to look when the priests or the nuns took some of the kids out [of the dorm]. Moreover, these little girls would come back sobbing. So, what did they do with them at night? I spoke to a survivor who was there at the same time as me, and she said she was sexually abused there.” Sexual abuse has been identified at Breynat Hall by multiple survivors. This came to light in the 1990s and 2000s during lawsuits and the TRC process.

JBT’s former students recall a racially segregated and punitive environment. It is reported that non-Aboriginal children sat in the front of the room, and Aboriginal children sat in the back. Corporal punishment was used liberally, using either a ruler or a pointer if a student spoke the Native language or did not adhere to the rules. In the day school, there were violations of privacy and sexual boundaries, physical abuse and humiliation. We do not know the names of specific perpetrators from accounts. Girls were vulnerable and unprotected from predatory staff. The Truth and Reconciliation Commission of Canada (TRC), in its Final Report (2015), documented widespread abuse in residential schools nationally. Fort Smith was no exception. Therefore, Breynat Hall survivors suffered harsh discipline, malnutrition, illness, and abuse at the hands of certain clergy and staff.

Decades later, Robert Carney reflected on the residential school system. He became an academic and remained a devout Catholic. He pursued graduate studies and wrote about Indigenous education policy. In authored articles, he emphasized what he saw as favourable and benign facets of residential schooling. These struck a chord when abuses came out in the 1990s and 2000s. He emphasized increased literacy and the dedication of the missionaries rather than dwelling on the abuses. Some historians have characterized this as “residential school denialism” or a distortion/minimization of residential schools. Interim Prime Minister Mark Carney is drawn into the public discussion due to the legacy and work of his father at JBT.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Examining Decolonization, Zionism, and the Ethics of Clinical Neutrality

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): A Further Inquiry

Publication Date (yyyy/mm/dd): 2025/05/08

Therapy and Politics

If therapy can be a vehicle for ideology, then clinicians risk repeating past abuses.

The article “The Danger of Decolonization Therapy” by Miri Bar-Halpern and Dean McKay, published on April 8, 2025, in Jewish Syndicate News, addressed concerns within the mental health field. The focus was on the partial politicization of some facets of therapeutic spaces.

Spotlight on Decolonization Therapy

Decolonization therapy is a psychological approach working on lasting impacts of colonialism by centring Indigenous knowledge, challenging Eurocentric models, and integrating social justice. This does not necessarily mean cultural psychology or Indigenous psychology: To acknowledge some systemic issues is different than imposed ideological stances ignoring principles of impartiality. The emphasis for Bar-Halpern and McKay is a particular strain and risk in this framework of therapy, implicitly. They argued decolonization therapy lacks sufficient rigorous scientific validation unlike Dialectical Behavioural Therapy or Cognitive Behavioural Therapy.

It can erase the core identity of some Jewish clients vis-a-vis Jewish identity and Zionism, and may retraumatize some Jewish clients.  They make a call-to-action for the rejection of ideological coercion in therapy, protecting Jewish clinicians from discrimination, demanding high empirical standards of practices, addressing some nuanced antisemitism in mental-health training, and advocating for Jewish clients in this space. Naturally, colonialism is a factor in histories and people groups more recently affected remain extant. That’s not the question of concern here, but remains a question of concern in other conversations.

I would agree with the thrust of the arguments, while pumping the brakes modestly.

A Cautionary Tale: Sluggish Schizophrenia

I thought about this over a coffee one morning, whether to pursue analysis or not. I had another coffee and jotted some brain droppings down. I had some time today to synthesize some reflections. The piece made me think, rethink, question myself, et cetera. A reflection from a doctoral counselling psychologist colleague with Metis heritage, if that counts in context on prior politicization of an intended apolitical therapeutic space after reading the same article by Bar-Halpern and McKay:

In the mid-twentieth century, Soviet psychologists invented a category called “sluggish schizophrenia,” which they used to classify political dissenters as mentally ill. Psychology continues to be misused to push political agendas. Ethical psychologists do not push their views on their clients. Psychotherapy is designed to assist the client in expanding their worldviews and making their lives more satisfying by using self-experimentation and reason. Even if a client decides she wishes to forgo her volitional abilities and become a robot waiting for the command, we explore the likely consequences with the client. However, as long as the client is aware of the consequences of their actions, we support them. Here is an ethical dilemma we discussed in my early training: Do we help Al Capone become more self-actualized in his actions?

Decolonization therapy may well do this, not from Eastern Europe but from North America if pushing ideologies, whether anti-Capitalist or anti-Zionist. Anti-Zionism is not antisemitism in most cases, while pro-Zionist or anti-Zionist political pushes in an intended apolitical space is wrong. That is the root: “Psychology continues to be misused to push political agendas.” No specification of alignment or a re-stipulation of the foundational ethics of therapy: impartiality, or minimize bias and maximize neutrality.

From Theory to the Couch: Ethical Dilemmas

As the article surmises, the majority of Jewish people identify as Zionists and/or support Israel. On a personal note, I share the last name of the Founder of Reform Judaism, Israel Jacobson. However, I do not know if there is any family history or patrilineal or matrilineal relation. My family received an award for harbouring at least one Jewish couple for several years for safety and protection on the Dutch side during World War II. Do I get a cookie? No.

My biases: Let us say, for the sake of argument, the likely background of no family relation, I “identify” per contemporary, in vogue, verbiage, or “am” a “Zionist” in a manner of being a ‘Palestinist’–not an abnormal position in international documentation. I wrote a book project, out of In-Sight Publishing, of in-depth professional, expert-level interviews from 2019-2021 on precisely the subject matter of Israel-Palestine, entitled On Israel-Palestine: 2019-2021 (2024).

Identity, Data, and the Risk of Erasure

Those State terms came from agreements following the Balfour Declaration. The vote for Palestine’s non-member observer State status on November 29, 2012, at the United Nations cemented this further within international voting records. UN Resolution A/RES/67/19 stipulated, “The General Assembly… Decide to accord Palestine non-member observer state status in the United Nations…”

It passed with 138 votes in favour, nine against, and 41 abstentions. Therefore, we have Palestine as a non-member observer State status of the UN, under observer state Status, on equal footing with the Holy See, as Israel is a Member State with voting privileges. At least, in either case, it could change, in theory.

However, it is so overwhelmingly supported by the international community for a State of Palestine under the Question of Palestine and for a State of Israel, simply unreasonable to put in the fore a question about the member state status of either. I denounce anti-Arab and anti-Muslim prejudice, and antisemitic bigotry. Many others do, too.

The fact that these become controversial stances, as generically positioned and further utilized to politicize a professionally intended vulnerable population and apolitical interpersonal professional space, raises serious questions under codes of ethics. Therapeutic spaces are intended as apolitical spaces for terms set by clients with therapists. To politicize them violates the premise, they are not complex considerations.

The symmetry fits structurally with Conversion Therapy in their positionality, but is disjunct in harm type and degree. Based on the article numbers, Zionism is something 85% of Jewish people support. However, based on other sources from the United States and in the United Kingdom, these may be inflated numbers, but not too much. Others range the numbers from 63% to 82% regarding caring about Zionism, with lesser strength in support, while still adhering.

As of 2020, UK data from the Institute for Jewish Policy Research state 73% of U.S. Jews feel emotionally attached to Israel, while 63% identify as Zionists, down from 72% a decade earlier. While Pew’s 2021 data show 82% of American Jews feel at least some attachment to Israel, while 48% under 30 feel “very” or “somewhat” attached to Israel, 51% of Jews 50 and older caring about Israel is essential to Jewish identity. Overall 2/3rds express some degree of connection to Israel. Attachment does not equate to support. Connection and care can mean Zionism to many. Therefore, most adhere to styles of Zionism or connection, care, and/or support for Israel.

Parallels and Hypotheticals

Similarly on issues of gender and sexual minorities, LGBTI+, using terminology via the UN with the LGBTI Core Group rather than narrowing within common American parlance, is an inherent identity of development. Gender and sexual orientation seem to flow outwards, akin to the development of a snowflake and a sociological category. It is not a position of necessary advocacy to proclaim: “I am a bisexual man.” It is fabulous and factual, but not a necessary point of advocacy in the manner of Zionism or argument around historicity or a claim to some biblically (mostly) unjustified narrative. On the other hand, antisemitism has been around for centuries. This can count as an early sprouting of it in a professional space.

Within a few decades, people’s lives targeted can be impacted. Conversion Therapywas established and systematized for decades prior to the 1990s controversies. Conversion Therapy, or reparative therapy, is a practice aimed at changing sexual orientation, gender identity, or gender expression. Peter Gajdics, the author of The Inheritance of Shame, was a victim. So, that case is different, not in spirit but in development. Eventually, I could see a symmetry if others were not critically inquiring into it and pushing back against it. It is critically confronted, not yet 2055 or 2065, either, so not enough room for decades of entrenchment.

So, we can at least step forward with a strong foot. This potato is too hot. Journalists do not want to cover this. To critique Israeli policy, “Hooray, stop the genocide!” and “You are an antisemite” To critique Hamas murders on October 7 and hostage-taking, and leftwing unwitting antisemitism, “Stop the clock on the Woke, you go, Mr.!” and “Deport the lunatic leftwing radicals and terrorists on our campuses!”

If they are on the Right sociopolitically, then they might be afraid of leftist harassment and cancellation tactics. If they are on the Left, then they do not want to become another Norman Finkelstein case, and fear some wings of the Israeli lobby and the American State. To the more significant point, though, while no mainstream therapy formally pathologizes Zionism, a framing as inherently oppressive without acknowledging its ethnic and religious dimensions risks veering into symbolic antisemitism. This could destabilize a client’s sense of safety and/or identity.

If they are like Mr. Huckabee and want a single super-state for apocalyptic Christian Zionism for the Second Coming of Christ, then that is a different story on hermeneutical antisemitism if that is their wheelhouse. One obvious thought experiment to me. Can we reverse this claim? Just forgetting any UN record, rights abuses by the Israeli state or the Palestinians against Israelis, etc., theoretically, one could assert the American far-right ethnic supremacist talking point about white genocide.

As a case in illustrative hyperbole, based on extreme viewpoints held in parts by many, “Looking at the mass immigration, look at the Kalergi-Coudenhove plan in action for the ‘Eurasian-Negroid race of the future,’ the Rothschilds own the moon, etc.; we are being colonized–watch out for the space lasers (TM) targeting the last of the pure Aryan Race.” These form a White ethnic American State idea.

They pose this: anyone criticizing or arguing against it is considered colonizing. We need to decolonize the therapy of anti-White Statism. It is a professional duty for those in our care to decolonize from anti-White State ideas. People would take offence at this. Why not the reverse? They could even have APA poster presentations pointing to the prefrontal cortex, vaguely identifying anti-White Statism as a mental illness needing a decolonization therapy style of approach as was done with Zionism.

Restoring Neutrality: Evidence and Safeguards

We risk undermining the neutrality and integrity of psychological practice, and are moving towards this more pervasively based on this. Jewish identity is multifaceted, is not a mental illness when linked to Zionism, and involves self-determination. Decolonization Therapy mostly lacks sufficient rigorous empirical support. However, it is grounded in cultural psychology and values ideology over evidence, while inverting its duty not to harm by retraumatizing some Jewish patients, alienating them further.

It does not have the same systematic and comprehensive empirical support as standardized therapeutic techniques, including Dialectical Behavioural Therapy. Therapists, thus, can buy into antisemitic tropes around genocide and fascist stereotypes, labelling Jewish clients as oppressors, politicize therapy with anti-Zionist ideologies, and make therapeutic spaces a place to intimidate others. I submit that if a social justice framework in therapy retraumatizes and alienates clientele, then there will be less social justice and more anti-social injustice frameworks for therapy.

Therapy as Sanctuary, Not Battleground

Dr. Jennifer Mullan, the Founder of Decolonizing Therapy, most succinctly stated, “There’s no such thing as neutral education. Education either functions as an instrument to bring about conformity or freedom,” or “To begin to consider and implement practices that support politicizing and shifting our organizational and interpersonal perspectives.”

To contrast, the Canadian Code of Ethics for Psychologists (Fourth Edition), under Ethical Standards of Principle of Integrity in Relationships, stipulated the importance of the need “to be as objective and unbiased as possible in their… service.” The British Psychological Society in Code of Ethics and Conduct linked reason or rationality to impartiality. The International Union for Psychological Science in its Universal Declaration of Ethical Principles for Psychologists emphasized the fundamental Principle of Integrity specifying “maximizing impartiality and minimizing biases.” Finally, the American Psychological Association (APA) Ethical Principles of Psychologists and Code of Conduct emphasizes in its Principle C: Integrity the avoidance of deception and misrepresentation, which could extend to refraining from the use of therapy as a vehicle for partisan persuasion.

Therapy is meant as a sanctuary for clients’ own narratives. Ironically, this trend can come to risk repeating the colonization abuses of the past under the imposition of a ‘decolonization’ pretense. We need a reintegration of client autonomy and therapeutic neutrality; therapy is the client’s domain for autonomy premised on non-maleficence, not an ideological battleground. It may be helpful to further embed thorough mandatory neutrality training in licensure standards, so it doesn’t become an issue at scale.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Neurodivergent, Not Broken: Rethinking Support, Accountability, and Authentic Growth

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): A Further Inquiry

Publication Date (yyyy/mm/dd): 2025/05/07

Dr. Matt Zakreski emphasizes that neurodivergent individuals are not broken neurotypicals but uniquely wired people requiring tailored support. He contrasts Canada’s flexible, individualized approach with the U.S.’s rule-bound systems, underscoring the importance of equity—not uniformity—in education and development. Zakreski critiques the misuse of identity labels to avoid accountability and encourages adaptive support based on process, not perfection. He advocates for knowledge as empowerment, shifting from stigma to informed compassion. Emphasizing the role of stereotype threat, he calls for environments where authenticity can thrive. Children need flexible systems and high, compassionate standards to become grounded, resilient adults.

Scott Douglas Jacobsen: How are neurodivergent people, not broken neurotypical people? What is the misunderstanding there in the public mind?

Dr. Matt Zakreski: There is a core misunderstanding that there is a “right” way to engage with the world. However, that is just not true. Some ways are easier or more widely accepted—but not inherently better.

Society is primarily built by and for neurotypical people. About 80% of the population is neurotypical. So, when you are neurodivergent, you often operate outside the default design. That does not mean you are wrong. However, it can tell youthat you are at odds with how others expect things to be done.

Those odds do not have to lead to conflict or isolation but can lead to friction. That is where support becomes crucial.

We need to help neurodivergent people understand the rules and how to engage with them in ways that feel most authentic and manageable for them. That is not the same as saying, “You need to change who you are.” It is more like, “Here are some skills that will help you navigate this moment.”

Once that moment has passed, if they want to return to their fully authentic selves, we honour that. The goal is adaptive functionality, not forced conformity.

Jacobsen: How do America and Canada differ in their approaches to supporting neurodivergent individuals as they develop from childhood through adolescence?

Zakreski: One of the things I have always respected about Canada is that Canadians seem more inclined to recognize and accommodate individual developmental journeys. I am a big hockey fan, so think about Sidney Crosby or Connor McDavid—they are given that special dispensation to play in the juniors early. Why? Because they were ready.

Moreover, that is the essence of good neurodivergence support: finding the right-sized fit for the right kind of challenge. It is partly operational, but at its heart, it is philosophical. It is a commitment to honouring a person’s unique growth path and doing what it takes to help that path unfold.

In the U.S., we pride ourselves on rugged individuality but are also extremely rule-bound. I cannot tell you how often I have spoken with neurodivergent students in the U.S. who need something different—a more advanced math class or a different approach to writing—and the system says, “No. This is how we do it.”

In my experience with Canadian educators, especially those who work with neurodivergent kids, the attitude is often, “Let us see what we can do to meet this student’s needs.”

Moreover, that is a huge difference. Because if you are willing to think outside the box, you are automatically better positioned to serve “outside the box” kids.

Jacobsen: How do we prevent that from overextending into pandering?

Zakreski: That is such a great question. Are you familiar with the Yerkes–Dodson Law?

Jacobsen: Oh yeah—the Yerkes–Dodson curve. Absolutely.

Zakreski: So here is the thing: almost every intervention I design is rooted in the idea behind the Yerkes–Dodson Law. The goal is to find the right level of stimulation or challenge—that “leading edge of learning,” as I call it.

When something is too easy, people disengage. When it is too hard, they shut down. However, you can achieve engagement, growth, and resilience if you hit that sweet spot.

So, no, giving kids the right opportunities is not pandering. We are not lowering expectations—we are calibrating the level of challenge. If we are targeting that optimal zone, we almost cannot pander to them. We are pushing them just enough to grow while still supporting them as they stretch.

If a kid says, “I am smarter—I need better math. Give me better math,” and we say, “Okay, let us do that,” then the kid struggles and cannot keep up, so we often remove them from that setting.

However, those services—those accommodations—should not be seen as badges of honour. They are not awards. It is not about prestige. It is a matter of equity.

Everyone should get what they need.

Gifted kids, neurodivergent kids—they are not better. They are different. Moreover, the goal is not to reward someone for being different. It is to right-size the challenge so that each student is in a place where they can grow and thrive.

Jacobsen: In practice—clinical practice, specifically—how do you “measure twice and cut once”? How do you assess and then tailor support accordingly?

Zakreski: You start with the person’s interests.

Let us say Sally is a high-level musician. I know music matters to her, so I begin by exploring music-based interventions. I asked her, “What does success in music look and feel like to you?”

Does it mean playing Carnegie Hall in New York City? Does it mean attending Juilliard? Does it mean becoming a tenured professor at McGill University in Montreal?

Jacobsen: That is right. You have your Canadian references in order.

Zakreski: Of course! I do this. I am ready for the quiz.

Jacobsen: Okay then—quiz time. Who said, “The medium is the message”?

Zakreski: That is Marshall McLuhan.

Jacobsen: Correct. 100 points. Gold star. What was Glenn Gould known for playing, and which composer was he most famous for interpreting?

Zakreski: Oof—I do not think I know that one. I will model my intellectual humility here and admit there is a gap.

Jacobsen: Gould was a classical pianist best known for his interpretations of Bach. When he visited the Soviet Union, people were so in awe of his technical and emotional mastery that they asked questions like, “Is it a machine? No—it is a man,” which echoed Superman-like mythologizing.

Zakreski: That is wild. I love it.

Jacobsen: Okay, let us pivot back. In clinical work, have you ever had a situation where a neurodivergent child shows their divergence in verbal reasoning or verbal ability, and you model something nonverbally—without explicitly stating that is what you are doing?

Zakreski: Yes, absolutely. There is a famous psychological study—I am 90% sure it came out of Yale. If needed, I can fact-check that. Malcolm Gladwell references it in his book Blink.

The core idea is that Western culture is exceptionally verbal. So, people with advanced verbal skills are often disproportionately elevated—socially, academically, and even professionally—compared to those with strengths in problem-solving, lateral thinking, or engineering/STEM domains.

So, when working with neurodivergent kids, especially those with expressive or receptive language challenges, I often model emotional regulation, problem-solving, or curiosity through nonverbal behaviour without paying attention. Over time, many kids pick up on this, integrate it, and reflect it in ways that match their cognitive style.

It is one of our most potent, quiet tools, especially when working with kids who process the world differently.

In this particular study, participants were put in a room where they had to solve a problem—one that was not immediately clear how to solve. Everyone received the same set of instructions, but what they found fascinating.

The verbal thinkers kept asking, “What else do I need to know? What information am I missing?” They assumed there was a verbal piece missing from the instructions. Meanwhile, when the facilitators either nonverbally modelled how to solve the problem or gave a sizable hint, the adaptive thinkers—those who could pivot between verbal and nonverbal reasoning—were able to adjust and solve the task.

However, the people locked into that single-channel verbal mode of thinking kept circling back to more questions and language. They were limited by the style they had grown comfortable with.

One of the core principles we try to model, especially with neurodivergent clients, is that process matters more than product.

I want people to learn how to sit with the discomfort of a challenge, wrestle with something difficult, and work their way through it. If you do that and get a lower grade, or you do not get the “correct” answer, but your method of approaching the problem is fundamentally sound—that is far more important and far more predictive of long-term success than simply repeating whatever strategy has always netted you a good grade.

I did not learn how to write good papers until university. In high school, I could throw many clever words on a page, make them sound smart, and get the grade—because my verbal IQ was in the 140s. I was not a good writer; I just sounded like one.

It was not until college that I had a professor—John Llewellyn, a fantastic guy who introduced me to Marshall McLuhan—pull me aside and say, “You think you are a good writer. You are not.”

Moreover, I said, “I know, sir. I just figured out how to do this in a way that worked in high school.”

He said, “Good. Now, I will teach you how to be a real writer.”

When I wrote my book last year, I thought about him constantly. Whenever I wanted to cut a corner or fall back into old habits, I heard his voice. Resisting those shortcuts made the book so much better. I am genuinely grateful for that lesson.

Jacobsen: We are in a cultural moment that feels like Identity Politics 2.0—sometimes referred to or criticized under the umbrella of “woke ideology.” Now, that framing gets messy because it has both upsides and downsides.

The benefit is obvious: it can help mobilize people for necessary, justice-oriented causes. The downside is the rise of what you might call “parade-based activism” rather than “work-based activism.” It is easy to confuse symbols for substance—for instance, thinking that wearing a rainbow pin is equivalent to marching with a friend at Pride or wearing a Christian cross is the same as participating meaningfully in someone’s confirmation journey.

There is a risk that these markers become proxies for actual support or understanding.

So my question is: Is there a risk that youth who receive a neurodivergent diagnosis might fall into that same trap—where the label becomes a shield, an excuse, or even a kind of performative identity that limits their accountability or growth when things go wrong?

Zakreski: That is a fundamental question. Moreover, for the record, I am always on the side of diagnosis—on the side of knowing yourself. I often say it is way better to know you are a zebra than to think you are just a weird horse.

Because our brains work this way: in the absence of external information, we make sense of things using the internal information we already have—which is, overwhelmingly, ourselves.

For example, I am colorblind, which is a form of neurodivergence. However, I did not know colorblindness existed until I was 11, so before that, I thought I was just dumb.

Everyone else could tell colours apart, but I could not. So my conclusion was, “I must be stupid.” I did not have the language or the framework to understand otherwise.

That is why diagnosis is helpful—not because it is the end of the journey, but because it is the beginning of a different journey.

I always say that the story does not end when Frodo gets the ring—it ends when Frodo gets to Mount Doom.

Diagnosis is not the conclusion. It is the starting point that guides how we move forward.

Think about it like this: if someone is diagnosed with high blood pressure, and their doctor gives them medication—but they do not change their diet, they keep eating fried food, keep drinking soda and alcohol—then the diagnosis alone is not going to fix anything.

In the same way, a neurodivergent diagnosis should be a North Star—a tool for gaining self-knowledge and orienting one’s environment and behaviours toward the best possible version of oneself.

Moreover, like I said earlier, Neurodivergence is always context—it is never an excuse.

Labelling a child as having ADHD can be very helpful. It might lead to educational accommodations, therapy, or medication. However, the mistake I often see parents make is that they stop there.

They will say something like, “My kid has ADHD, so of course they cannot help but cheat on a test—they are impulsive.”

Moreover, I respond respectfully but firmly: That is not how this works.

Yes, I will understand more about the impulsivity behind the behaviour. However, accountability still matters.

We do not eliminate expectations just because someone has a diagnostic—or, perhaps more appropriately in these contexts, an identity—label. We adapt the expectations and adjust how we deliver them, but we do not remove them.

You can’t just throw up your hands and say, “Well, they are neurodivergent, so they are off the hook.” That does a disservice to the child and the broader community.

Jacobsen: Do you ever have a situation in practice where someone uses their identity, or diagnostic status, to shield themselves from accountability—where it becomes a kind of shield?

Zakreski: Yes, and I will give you an example.

I work with a kid in my clinical practice who has gotten into some social trouble at school this year. He has genuine social communication challenges and is quick to yell or escalate when he feels cornered or misunderstood.

He also happens to be part of the LGBTQ+ community. And in one of our team meetings, he said, “They are picking on me because I am gay.” Moreover, because I have worked with him for a long time, and because I know him well and we have that rapport, I was able to say:

I told him, “You are being a jerk. You are a jerk who happens to be gay.”

It was direct, but it was said with care and with the understanding that his identity does not absolve him of how he treats others. The goal isn’t to weaponize labels—it is to understand them in ways that promote growth, self-awareness, and accountability.

We are not going to hide behind identity politics here. Accountability still matters.

Now—if people are being cruel because of his sexual orientation, if they are weaponizing his identity in some way—that is a very different conversation. That is not acceptable. However, people are allowed not to like you. That is part of life.

People are allowed to dislike others whether they are tall, short, fat, skinny, gay, straight, trans, ADHD, autistic, dyslexic, or whatever. We will not stand for the ad hominem version of those attacks.

Saying, “You are stupid because you have ADHD” or “ADHD people never amount to anything”—that is deeply harmful and entirely out of bounds.

However, saying, “Hey, I do not like you—you annoy me” is not the kindest thing you will ever hear, but it is not necessarily inappropriate. That is part of navigating human relationships.

Jacobsen: Speaking of niceness—and tilting that into politeness—do cultural stereotypes guide collective behaviour in any way?

For example, the stereotype of Canadians being polite or Americans being entrepreneurial but obnoxious. Do these, in your view, become self-fulfilling prophecies?

Zakreski: I think they do—very much so.

One of the most critical research areas here is the stereotype threat concept. The basic idea is: If I think you will see me a certain way, I will proactively change my behaviour to manage your expectations—even if it makes me less authentic or less effective.

I was recently in Europe for work—specifically in the Netherlands—and I do not speak much Dutch. I kept apologizing for not knowing the language because I did not want to be seen as the stereotypical “ugly American.”

However, that constant apologizing made me a less effective communicator. I was so worried about managing the perception that I was not focusing on the interaction.

You see this with kids all the time, too. I work with students who have ADHD, and they are so afraid of being seen as impulsive or scattered that they spend all of their energy trying not to appear that way.

In doing so, they do not learn anything.

If students need to fidget or doodle to stay engaged and learn, we should let them do it. If their environment allows them to be themselves without penalty, the stereotype threat drops dramatically, and their capacity for success increases just as dramatically.

Jacobsen: So, looking ahead—thinking about the remainder of the 2020s and into the 2030s—if we extrapolate lines of best fit from current clinical psychological data for kids aged 5 to 20, extending into young adulthood, what do young people in North America need to survive? Moreover—more importantly—what do they need to thrive as authentic, grounded individuals?

Zakreski: We need two things: flexibility and high standards.

But not rigid standards—high standards.

We need knowledge.

Moreover, knowledge is not just power—knowledge is empowerment.

When we understand that ADHD is a brain-based difference, we stop labelling kids as lazy, weird, or broken. We recognize that it is a neurobiological condition that affects executive functioning. Moreover, if we start from that foundation of knowledge, it becomes much easier to move toward compassion and practical support.

Another thing I always say is, “When the flower is not blooming, we do not blame the flower—we change the greenhouse.”

One of the most significant shifts in this post-COVID world is that more families finally say, “Okay. The greenhouse that worked for one of my children does not work for this one.”

So, they are now willing to create a different environment—a custom greenhouse—for the child who needs it.

That is why I strongly oppose this wave of anti-DEI backlash: Equity is not just a buzzword; it is a human need.

Everyone does better when they get what they need to thrive. Neurodivergent people are no exception.

Moreover, most of what we ask for—for these kids and families—are small, simple changes. We are not asking the world to reshape itself entirely. We are asking to be allowed to enter that world in ways aligned with our needs and dignity.

That is why I will always fight for my kids and clients—the cost of inaction is too high, and the solutions are often well within reach.

Jacobsen: This was a treat. Thank you so much for taking the time. I appreciate it.

Zakreski: I hope it was helpful for you as well. It was. Thank you for reaching out.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

A Prayer

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): A Further Inquiry

Publication Date (yyyy/mm/dd): 2025/07/09

Do you ever see a puppy stare at the front door,

at the top of the stairs, awaiting a parent?

Do you ever wish for something to happen,

randomly on a walk, unrelated to the moment?

The puppy will wait,

for hours.

Some prayer is a wish-to-happen.

When we call for the dead,

it’s not for hours,

but a lifetime.

We are puppies,

and we walk down the steps through life to that,

damn door.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Rights, Education, Organizations, And Hood Humanism: An Interview With Dr. Sikivu Hutchinson

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): SikivuHutchinson.Com

Publication Date (yyyy/mm/dd): 2025/05/03

Scott Douglas Jacobsen: It’s been a bit since we last did an interview (2016) and since I was doing a review of Humanists in the Hood: Unapologetically Black, Feminist, and Heretical (2020). First things first, what’s new? How are you doing?

Dr. Sikivu Hutchinson: It has been a busy year marked by writing, teaching, organizing, and composing/writing guitar music.

Jacobsen: There have been some ugly developments for reproductive rights for women in the States, particularly around Roe v Wade’s repeal. These aren’t new efforts. They are the culmination of decades of efforts. As we both know, and as Human Rights Watch stipulates, “…equitable access to safe abortion services is first and foremost a human right. Where abortion is safe and legal, no one is forced to have one. Where abortion is illegal and unsafe, women are forced to carry unwanted pregnancies to term or suffer serious health consequences and even death. Approximately 13 percent of maternal deaths worldwide are attributable to unsafe abortion—between 68,000 and 78,000 deaths annually.” So, what is the intersection here with poor people, African Americans, and women in this plight?

Jacobsen: You’ve always had a radical bent–since knowing about you. It’s an admirable trait in the United States, particularly when confronting religion when constitutive of a fundamentalist ideology and social ultra-conservatism tied to a blatant racist social history. Fundamentally, in my opinion, you are an educator, first and foremost, and interested particularly in honest education on history and literature, whether miseducation K-12 (23), young black queer adult lit.honest depictions of under-reportage and unknowns in crime statisticsreligions politicized ideologically as fascist (2), important black women historical figures, or mentoring and teaching the young while giving them a space (2), some crooked religious huckstersvaccine hesitancy in black religious communities, and more. You have been involved in supporting the next generation of humanists too. What is the ethical imperative here? What have been some of the fruits of these acts of goodwill to the local Commons of young people over the years?

Hutchinson: It’s important to provide concrete resources and support to advance academic, career, and professional development for Black and PoC secular youth. Over the past decade, Black Skeptics has provided multi-year scholarships and other forms of financial support such as need-based grants and paid internships to K-12 and college students. We’ve provided leadership training in everything from gender-based/domestic and sexual violence prevention education to public speaking, civic engagement and community organizing. I regularly write letters of recommendation for my high school and college mentees and advise them on career paths. We also provide multigenerational mentoring and arts education to youth. These resources are especially important given the lack of safe secular humanist and queer-affirming spaces in communities of color.

Jacobsen: How is far-right Evangelical Christianity pushing Black religious Americans away from the Church and more towards secular alternatives?

Hutchinson: Younger Americans are the least religious in U.S. history and the most LGBT-aligned. Gen-Z African American youth are rejecting organized religion in greater numbers while embracing spiritual and secular alternatives. Gen-Z Black youth express disdain for the hierarchies, hypocrisies, abuse, and homophobia/transphobia of evangelical Christianity. Radical and progressive Black youth have called out the egregious respectability politics and double standards that are projected onto poor and working-class communities of color. They have also been critical of white evangelicals’ alignment with Trump’s white supremacist pathology and predatory capitalism. I see these views reflected in my students. A number of them have spoken and written about breaking from religious traditions because of the increasingly fascistic national climate as well as the anti-LGBT bigotry and sexism they’ve encountered in their own local faith communities.

Jacobsen: How do you use theatre, drama, and music, as a holding of space or place to educate and engage difficult subject matter for American social and political consciousness?

Hutchinson: Theater and music have been essential mediums for political expression. All of my theater pieces—from “Grinning Skull” to “White Nights, Black Paradise” “Rock ‘n’ Roll Heretic” and “Narcolepsy, Inc.”—have explored the intersection of workplace conflict, gender and racial injustice, queerness, segregation, and religious indoctrination. Theater is especially powerful because it is a space where I can create unique, idiosyncratic Black and PoC women and queer characters that are not ordinarily seen on stage/screen amplifying the lived experiences, world views, challenges, and cultural spaces that Black women across generations navigate, dealing with racism, sexism, homophobia/transphobia, white supremacy, misogynoir, and other inequities. My first stage play, “Grinning Skull”, was set in the 1940s in L.A. and dealt with Black women washroom workers employed by the Pacific Electric Railway company and their dilemma on whether they should vote to unionize. My 2018 play, “White Nights, Black Paradise” (adapted from my 2015 novel of the same name) explores the sociopolitical and cultural dilemmas/trajectories of Black women in the Peoples Temple church movement, which was at the center of the largest murder-suicide of American citizens in U.S. history when nearly one-thousand members perished in Jonestown, Guyana in 1978. My latest play, “The Kinderness” focuses on a Black woman-owned “reparative justice” and robotics company on the brink of an IPO that deploys white androids to perform corrective acts for Black descendants. It examines race and gender hierarchies in the workplace, Afrofuturist visions of historical redress and the perils of Black complicity with neoliberalism.

Jacobsen: What is the current status and stage of development of the Women’s Leadership Project?

Hutchinson: WLP continues to implement youth leadership and sexual, domestic and gender-based violence prevention education programming in South L.A. school communities with a dedicated focus on Black girls, girls of color, and BIPOC queer and gender-expansive youth. The organization supports in-school student groups, conducts professional development training, and spearheads community rallies that amplify the disproportionate rates of gender-based violence experienced by Black women and girls.

Jacobsen: What are the current areas of focus for Black Skeptics L.A.?

Hutchinson: We continue to focus on providing support for social and gender justice initiatives, principally through fiscal sponsorship, critical pedagogy, paid youth internships, and scholarship awards for first generation BIPOC secular, LGBTQ+, undocumented, foster care, unhoused and system-involved youth (these awards have been in existence since 2013).

Jacobsen: Black LGBTQI+ Parent and Caregiver group is newer to my knowledge. What is it? How does it work?

Hutchinson: The Black LGBTQIA+ parent and caregiver group is a safe space for parents/guardians of Black,queer and gender-expansive youth. The group has offered professional development, parent trainings, and general engagement for parents/guardians. It is on hiatus at this time but we continue to support the Black LGBTQ+ Youth institutes and student advocacy with the GSA Network.

Jacobsen: What are your next projects and areas of focus?

Hutchinson: I’m producing the “Outliers: Black Women’s Theater Showcase” at the Blue Door theater in Culver City/L.A. on January 26th. The showcase features work by me and fellow Black L.A.-based women playwright-directors Cydney Wayne Davis, Dee Freeman and Jessica Robinson. As I mentioned, I am working on “The Kinderness” play, which I hope to stage at the Hollywood Fringe Festival this summer. I also have two new folk rock songs in the works. One (“Lightning Rider”) focuses on my three times great grandmother, Harriet Stroope Knox, who was born enslaved in Clark County, Arkansas in 1825. The other (“Tinker Toy Train”) focuses on assembly line workers dealing with Amazon corporate kleptocracy. My music is available on Spotify.

Jacobsen: How can people get involved by donating time, expertise, money, manual labor, etc.?

Hutchinson: They can check us out at www.womensleadershipla.org or www.blackskepticsla.org.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Old Nick

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): A Further Inquiry

Publication Date (yyyy/mm/dd): 2025/04/30

When I was a teenager, because I was a difficult kid, I was kicked out of the house for a few months. I got to know, befriend, and like old people more than young people of my cohort. Now, I like mentoring the young, from time to time, and befriending the old, still more.

When I was a teen, also, I worked a bit in construction at a truss factory and in construction with my alcohol misusing father. There was an old man, named Nick: l call him, “Old Nick”—because I’ve always called him Old Nick—who mentored me. We worked side-by-side; or, rather, I worked by his side.

I helped him. I matched his pace. He taught me. I learned, not everything, from him. Construction sites are interesting. They’re dirty. 

There’s gravel. 

There’s wood. 

There’s rebar, rubble, and concrete. 

There’s plastic, hard and flowy soft, from packaging, strewn on the property. 

There are ‘hard’ hats.

There are belts.

There are hammers, forklifts, cranes, scissor lifts.

There’re frames, concrete forms.

There’re alcoholics, substance misusers, or just drunks and junkies. 

There’re regulars, part-timers, life restarters, newcomers, crusty master craftsman, and just plain old labourers and safety inspectors and formans.

Maybe, they show up on time. Maybe, they show up all day. Maybe, they work. 

Maybe, they don’t, in each case. 

Men, some, raised by the bottle and a back of a hand.

The type who verbally inverted and made an emotionally abusive introject. 

Old Nick seemed to come out of this tradition. The idea being: Suck it up, hammer that nail, next.

Nick’s routine was simple: Smokes, banana at lunch, green tea, more smokes, go home. 

His pace was slow.

His slow was methodical, like drying concrete. It just form-fit to the pace of that particular day.

I loved listening to his words. They were paced, respectful, tinged with embers of regret at times. A sort of “this is it” of sentiment. Then the smoke would rise from his lips. 

He was divorced, estranged from his kids at the time. He had had a substance misuse problem, regarding alcohol. If he was of the time, and of that subculture, a hard life, he would be someone who drank beer, regular beer, whether a IPA or a darker like a Guinness.

Yet, when I met him, I could not tell such a thing happening in the past, certainly not in the present. 

He was the ember. His skin cracked like embers rumbled. 

I appreciated his mentorship at the time. The opportunity to work with him. Construction was hard, and worth it—though wasn’t great at it. We would talk about the work at hand, and then occasionally about other things.

I learn about the estrangement. I asked if he had any regrets. The body told the story he was unwilling to confront. I worked on and off with him for many months and on more than one worksite. I finished working in construction.

I moved onto other endeavours. It was increasingly a distant memory, but important to reflect upon as a life developmental stage. Everyone should do hard labour for a period of time in youth. If too late in life, then it’s unlikely to express the beneficial effects upon the core psyche. 

They remain air people, only. 

I’ve worked as a janitor, farm hand, ranch hand, dishwasher, food prepper, landscaper, gardener, busser, cashier, etc. All essential life lessons can be gathered from this. But life goes on. I’ve contemplated death in walks through cemetery in my old town as a child, as a teenager, as an adult. You get value in those lessons too. 

Then I was at a funeral years later. 

Who was there? Old Nick. I asked him. Something like this. 

“How are you, old man?”

“Good, you?”

“Been better, a death, you know?”

“Sure, of course.”

[Innocent naughty jokes and banter.]

“Shhhh! Scotty… you’re not supposed to tell them!”

[Laughter, about to leave—passing recollection]

“Hey…Nick, did you ever reconcile?” (With his kids)

[Pause.]

“…yeah.”

He seemed to have lied. His body told the truth. 

That’s a pity. 

It’s life. 

Eventually, rebar rusts, and concrete cracks, too. 

So thanks, Nick—between banana, smokes, and embers—you gave some of what little you had, to me. Thank you.

Thank you.

Thank you.

You weren’t always old. You saw.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Roslyn Mould on the Difficulties of Interfaith Dialogue

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/10/10

Roslyn Mould is the Vice President of Humanists International (2023-). She was Secretary and Chair of the Young Humanists International African Working Group from 2014 to 2019 and a Board Member for Humanists International from 2019 to 2023. She was a member of the Humanist Association of Ghana since it was founded in 2012 and held several positions, including President of the group from 2015 to 2019. She is the Coordinator for the West African Humanist Network, an Advisory Board member of the FoRB Leadership Network (UK), a Board member for LGBT+ Rights Ghana, and President of Accra Atheists. She holds a bachelor’s degree in Linguistics and Modern Languages.

Scott Douglas Jacobsen: How do you bridge the gap between humanists, liberal religious people, and traditionalists? 

Roslyn Mould: Tolerance bridges the gap between religious and non-religious communities. Generally, humanists and non-religious people tend to be more open and inclusive, often adopting the attitude, “Let’s all get along; everyone has the right to their beliefs, and we accept that.” However, religious individuals are often less tolerant of differing perspectives, especially those who challenge their beliefs or are perceived as nonconformists. 

Jacobsen: How do you feel about being in the company of people who resent your existence? How do you navigate interactions with those who reject your existence and build bridges with those who accept your existence and show essential tolerance?

Roslyn Mould: As president of the Humanist Association of Ghana, I aimed to promote humanism in a deeply religious society. We wanted to normalize atheism and secularism while collaborating with religious groups without making them feel threatened. Do you understand? For many religious people here, if you’re not aligned with their faith, you’re considered to be against God or even aligned with the devil. There is no gray area.

The challenge was how to normalize atheism and non-belief. We shared common ground with other organizations and NGOs, such as feminist and environmental groups, and found commonality with cultural groups. Whenever there were events related to art, music, or causes vital to humanists, we participated as a group, often wearing our Humanist Association of Ghana t-shirts.

For example, we attended environmental events like the March for Science and Women’s March. We made a concerted effort to show up in numbers, which piqued people’s curiosity. People would see us at these events, united around a common cause, and they would begin to wonder who we were.

People are at these events, whether for art or music, because they love those things. Over time, they would ask questions like, “Who are you? What is humanism?” When they realized that we were like-minded in our interests but didn’t share their religious beliefs, it helped them see us as more normalized. We weren’t witches or demonic figures because we were non-religious. By starting with what we had in common, rather than leading with our atheism, we made people more comfortable, which allowed for collaboration even after they learned that we were atheists or non-religious.

And even further, out of curiosity, they will invite us to upcoming or future events. Do you understand?

Jacobsen: Another essential part probably supersedes that—your response prompted this. How do you handle the laity who, in conversations, are influenced by elders with supernatural hate theologies? So, they see you as a demon, under Satan’s control, or even as a witch. These are not just accusations but genuine beliefs. People genuinely believe these things, as Dr. Leo Igwe’s research and activism have shown us.

Mould: Yes.

Jacobsen: How do you even overcome that barrier from regular people who happen to be immersed in those communities? They have so much invested in it.

Mould: That’s tricky—there’s no clear-cut formula to it. But you have to keep demonstrating through humanism. For example, the Humanist Association of Ghana adopted the motto “Good Without God,” right? The fact that we emphasize “good” shows that we aren’t people with evil intent. We try to highlight the positive aspects of humanism to show that we are not as frightening as they may think. However, many humanists in Ghana are still very much in hiding. Their parents, families, friends, and communities have no idea they’re non-religious. We’re still living in secrecy.

It’s not something we’re necessarily comfortable with. Very few of us are privileged enough to come out openly and use our real identities to speak about our atheism or non-religious beliefs. So, it’s a delicate situation. Years ago, when we worked with the Humanist Service Corps on anti-witchcraft issues, that was part of not only assisting victims of witchcraft accusations but also demonstrating that we don’t fear witchcraft because we don’t believe it’s real.

Secondly, we show that we are thoughtful and compassionate, which is why we, rather than religious groups, are the ones on the ground helping these victims. Religious people, instead, are often the ones condemning these vulnerable women. Do you understand?

Jacobsen: Yes.

Mould: We try to create as much awareness as possible that we can be good without God. We can live with a stance of reason and still be kind to people, contribute positively to society, and so on. We do this through our website, social media, and other platforms, trying to demonstrate that it’s possible to not believe in supernatural things and still be decent human beings. We are not witches, nor are we fearful.

However, much work still needs to be done because these beliefs have been entrenched for generations. It’s ingrained in our culture—witchcraft, the supernatural—it’s all tied into our worldview. Do you understand? So, it’s going to take time. You can’t untangle or unravel all of this in a single day. It’s a long process, and we are still on that journey. I wouldn’t say we have all the answers yet. We are still advising our members, who are still in hiding and fearful of being exposed.

Jacobsen: Yes. 

Mould: So until you are financially independent and more comfortable coming out yourself, we advise our members to stay private because it could be dangerous if they were to come out. It isn’t easy. Another thing I’ve been doing is working with the African Center for Parliamentary Affairs. They collaborate with the International Panel of Parliamentarians for Freedom of Religion and Belief.

They invite me to certain events where civil society organizations (CSOs), NGOs, and especially humanists can interact with parliamentarians, lawmakers, and legislators. We aim to help them understand why, in every decision they make in parliament, they must respect people’s right to freedom of religion and belief and avoid imposing their personal beliefs on all citizens. Not everyone believes the same as they do, or at all. Do you understand? So, there are ways we’re addressing these issues from the top.

We are engaging with leaders to make them aware of freedom of religion and belief issues, something they might have never questioned before. Many of them are just as unaware as the general public that some people do not believe in religion at all. Some leaders, even within the government, need to understand this fully. So, we need to educate them.

I’m glad to have received recognition from the African Center for Parliamentary Affairs (ACIPA), which invites me and other humanists to these events. This allows us to interact with legislators in a safe space to explain these issues and emphasize why they need to support freedom of religion and belief.

Jacobsen: Yes, that’s important. I want to be mindful of the time.

Mould: Right, of course.

Jacobsen: I’ll take this recording, Ros. Thank you for your time. I’ll get this to you soon. Is that cool?

Mould: Yes, yes, that’s cool.

Jacobsen: Okay.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Andrew Copson on Humanists International GA 2024

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/10/08

Andrew Copson was appointed Chief Executive of Humanists UK in 2009, having previously been its Director of Education and Public Affairs. He is also the current President of Humanists International, a position he’s held since 2015.

His books include The Little Book of Humanism (2020) and The Little Book of Humanist Weddings (2021) with Alice Roberts; Secularism: a very short introduction (Oxford University Press, 2019); The Wiley-Blackwell Handbook of Humanism (2015) with A C Grayling. His writing on humanist and secularist issues has appeared in The Guardian, The Independent, The Times and New Statesman as well as in various journals.

He has represented the humanist movement extensively on television news on BBC, ITV, Channel 4 and Sky, as well as on programmes such as Newsnight, The Daily Politics, and The Big Questions. He has also appeared on radio on programmes from Today, Sunday, The World at One, The Last Word, and Beyond Belief on the BBC, to local and national commercial radio stations.

Andrew served for many years as a director and trustee of the Religious Education Council, the Values Education Council, and the National Council for Faiths and Beliefs in Further Education, and the European Humanist Federation. and has advised on humanism for a range of public bodies such as the Qualifications and Curriculum Development Authority, the Department for Education, the BBC, the Foreign and Commonwealth Office, the Home Office, and the Office for National Statistics. He was a member of the Advisory Group for the Humanist Library at London’s Conway Hall and, in a previous post in the office of Lord Macdonald of Tradeston in the House of Lords, he provided the secretariat for the All Party Parliamentary Humanist Group (APPHG).

Andrew was educated at Balliol College in the University of Oxford, where he read Classics and graduated with a first in Ancient and Modern History. He was a member of the winning team of the 2005 Young Educational Thinker of the Year Programme and is a Member of the Chartered Institute of Public Relations, a Fellow of the Chartered Management Institute and of the Royal Society of Arts, and an Associate of the Centre for Law and Religion at Cardiff University.

opson discusses public criticisms, including being labeled “debauched” and receiving hate mail. He reflect son Humanists International’s General Assembly in Singapore, emphasizing themes of harmony, diversity, and LGBTQ+ rights. Copson highlights Singapore’s social harmony, state control, and cautious approach to progress.

Scott Douglas Jacobsen: Today, we are back for the nth time with Andrew Copson from Humanists UK and Humanists International. We are part of the crew often described as the most “debauched” people on British soil. Before we begin, there’s a question I’d like to ask. What abuses or ad hominems have you received on national or public television based on your experience?

Andrew Copson: I know everyone is familiar with this. You’re referring to the most well-known one, about having a ‘first-class ticket to debauchery,’ right? Satanism and debauchery.

Jacobsen: Correct, that’s right. 

Copson: A rather eccentric man said that almost a decade ago. He was wearing a rather flashy jacket.

Copson: Apart from his peculiar accusations, he was a nice man. 

Jacobsen: Beautiful complexion, well-trimmed head. 

Copson: Yes, very well-kept. But there we are. Obviously, he wasn’t on the same page as us. You often get these kinds of comments about evil, lack of morality, Satanism, and so on. Then there are the emails about going to hell and burning forever. The most creative and chilling one I received was from someone who said, ‘I pity you for when, one second after your death, you open your eyes and realize where you are and what’s happened.’ I thought, ‘Oh, that’s chilling.’

It’s evocative, that idea. That one probably came the closest to sending a chill down my spine. Then, when discussing topics like abortion or assisted dying, which is a debate we’re now starting to have in earnest in the UK due to a new bill, I’ve been called a ‘murderer,’ ‘trying to kill old people,’ ‘eugenicist,’ and other such terms. Typically, the nastiest abuse comes from Catholics, or at least people who identify themselves as Catholics. It seems to be the case.

Honestly, I mostly ignore it after all this time. Unless it’s particularly inventive or memorable, like the one about opening your eyes one second after death, I don’t pay much attention. That was clever targeting, making you think more than the usual attacks. But most of it is rather boring.

Jacobsen: Richard Dawkins has had much fun reading his hate mail. 

Copson: It’s just par for the course for me. The spelling and grammar could be better, too. I’m afraid the messages are rarely well-crafted in literary terms. 

Jacobsen: Yes, the spelling is usually off. It’s not like receiving correspondence from the Archbishop of Canterbury.

Copson: No, definitely not. Rowan Williams could write a better screed. It’s strange. I would never dream of randomly emailing Christians to say, ‘You idiot, why do you believe these absurd things?’ or ‘Why are you ruining everyone’s lives with your anti-gay rhetoric?’ It’s an odd thing to do, but I suppose some people have nothing better to do.

Jacobsen: The individual on national television, where you were with Douglas Murray who had his eyebrows practically going to the back of his head when those comments were made. If I remember the video correctly, at the time of seeing it, I recall the term ‘debauched.’ It struck me as such a British way of putting someone down—it’s ‘debauched.’

Copson: It does sound like a rather nice word. It has an old-fashioned feel to it. It sounds like Henry VIII, leaning back with a joint of venison and a big pot of something, going, ‘Oh, ho, ho.’ It creates quite a happy image—debauchery. 

Jacobsen: But that’s not the intention. It sounds like you’re participating in bacchanalia. It sounds like you’re at the head of it—enthusiastic.

Copson: That’s right. And all this, early on a Sunday morning! 

Jacobsen: I don’t know what was happening in his imagination—a Sunday morning! 

Copson: Yes, it was early on a Sunday morning when that show was on. That show has since been cancelled. That’s a shame because it was the show where, if you did it, you’d walk around town later that same Sunday and people would come up to you and say, ‘Oh, I saw you this morning!’ It had many viewers. Nicky Campbell was the presenter. Of course, he was good at bringing out the eccentricities in people, which made for good television. But now it’s been cancelled, and there’s a much more sedate program on BBC One in that religion and ethics slot on Sunday mornings, which is sometimes more illuminating but far less watched.

Jacobsen: It’s edifying, like National Geographic, but less fun.

Copson: No, it’s not as fun. It could be more fun. With The Big Questions—that was the show’s name—you had to go with it. You had to roll with it and enjoy yourself. 

Jacobsen: I used to watch clips of it, and I found it very entertaining. 

Copson: People still do. People still watch it. They’ll come up to you at conferences or events, even if you’re there for something entirely different, and say, ‘First-class ticket to debauchery!’ Or they’ll say, ‘Oh yeah, I was watching a clip on YouTube of an old discussion about assisted dying. It was so good on that program.’ So, it remains popular.

They’d love to revive it. It was good TV. But aren’t we here to talk about the Humanists International General Assembly in Singapore? 

Jacobsen: This is all a fun preamble, but we’re here for the Humanists International Singapore General Assembly 2024. 

Copson: Where there was no debauchery.

Jacobsen: What was the importance of discussing intricate harmony thematically at this General Assembly?

Copson: Yes. But first, I’d like to say how glad I am that we went to Singapore and how important it was. At the General Assembly the year before, in 2023, in Copenhagen, one or two representatives from the Global North objected to us going to Singapore, saying it’s a country with restrictive policies.

Jacobsen: I remember that.

Copson: Restrictive in free speech, restrictive in civil liberties, and the argument was that we shouldn’t go. Humanists International should refrain from holding its General Assembly in countries where this is the case. At the time, I thought that was a rather strange argument because if humanist organizations in countries face significant challenges regarding democratic rights and freedoms, it seems that’s precisely where we should go to support them in their contexts. First, they likely need help to travel to other places. Secondly, we should be on the ground where conditions are difficult.

I found it odd that there was the idea that we should boycott countries less hospitable to humanists and freedom. It turned out to be the right decision because when we were in Singapore, it was the first time we had been there. The Singaporean humanists were delighted to have us. The General Assembly can sometimes be a burden and a pleasure for host organizations because it’s expensive and requires much organization. But it was absolutely clear that they were thrilled to have us there. It was a great opportunity for them to showcase what Singaporean humanists had been doing and to meet others on their home ground. Not all Singaporean humanists can travel to other General Assemblies.

So, having the chance to encounter humanists from around the world in their own country benefited them. Another reason why it turned out to be such a good idea was that, for the first time, humanists from the wider region attended. We admitted Humanists Malaysia and a Humanist Association from Indonesia as members of Humanists International for the first time in Singapore. The people from those countries could attend the General Assembly because it was in their backyard.

I’m not saying Humanist Malaysia and the Humanist Association of Indonesia would never have joined Humanists International had we not gone to Singapore. Still, it’s not a coincidence that they formed their organizations and joined in the year we were in Singapore.

Having met the people involved, I’m confident this will significantly stimulate regional humanism. I’m glad we went. It was a wonderful experience in Singapore. We had fantastic hosts, which benefited humanism in the wider region.

Now, about interfaith harmony, or harmony between people of different religions or beliefs. You may be familiar with Singapore and its unique national culture, but it is historically artificial. It was essentially created by immigration. It’s filled with people who have either recently arrived or whose ancestors arrived relatively recently. As a result, it’s extremely diverse, both ethnically and religiously. I’m right in saying that the largest religious identity is Buddhist, but even that’s only about 35%.

And then you’ve got 21% with no religion, which, of course, includes all the humanists, 18% Christian, 18% Muslim, and so on through the smaller religions as well—Hindus and others. That situation, where every religion or belief group is a minority, creates a unique, if not unusual, social environment. Even though there’s a larger group, like the Buddhists, no one holds a majority. In this context of hyper-diversity, where everyone is a minority, harmony between people of different religions becomes incredibly important, especially in a place like Singapore, where everyone shares a relatively small, densely populated territory.

That means there was something real to discuss and learn from in Singapore on the theme of harmony, which felt very specific, if not unique, to that place. That’s why they chose the theme, and it worked well. Another reason why they selected the theme is because it’s one of the few topics they could discuss openly. Although the person at the General Assembly in Copenhagen was wrong about whether or not we should go to Singapore and overstated the lack of freedom there, Singapore is not a fully free country. There are significant restrictions on what you can and can’t say.

For instance, it’s illegal to criticize someone’s religion or belief, and it’s also illegal to attempt to convert someone from their religion. As far as I could tell, the groups that object to these laws are mainly Christians and Muslims. It’s not the humanists, Buddhists, or Hindus who have a problem with them. Nonetheless, these restrictions did constrain the kinds of topics we could discuss. Harmony, therefore, became an important and fitting theme. When we arrived, or at least many of us didn’t, we learned that harmony is not just an idea dreamt up by Singaporean humanists but an official national doctrine.

For example, we visited the government’s Harmony and Diversity Gallery, and it became clear that the government strongly promoted harmony. 

Jacobsen: How debauched of you? 

Copson: How harmonious. It was fascinating. One of the discussions many of us from the Global North, or more, let’s say, civically riotous places, had was about how much freedom you would give up to enjoy life as good as the one people have in Singapore.

Of course, it’s clean. There’s little crime. Everywhere we went, we felt safe. At some point during the trip, we humanists talked seriously about the balance between liberty and security—how much freedom you would sacrifice to ensure more security and vice versa. I thought that was quite an engaging discussion.

Jacobsen: What about the presentation on deradicalization? That seemed to come up in discussions I had with people—how interesting their approach was to combating extremism at the individual level, working with communities.

Copson: I, unfortunately, went on the other tour, so I missed that presentation. I wish I had seen it, as we had to choose between different sessions. I went on a walk to see different religious buildings coexisting peacefully. Then we went to the government’s Harmony and Diversity Gallery, where we watched a video about how awful the world was—except for Singapore, where everyone lives in harmony. So, I missed the tour you’re referring to. 

It did sound extremely interesting. You probably know as much about it as I do, given that we both talked to people who attended the session, but it’s certainly an approach. Interestingly, the Singaporean government is committed to controlling certain aspects of their citizens’ identities and attitudes.

They have no hesitation about enforcing a doctrine of tolerance and harmony through state coercion. Many people, especially in Western countries, tend to get uncomfortable with this, especially as those countries become more diverse. It’s quite common for Western liberals to object to the idea of national values being compulsory. In Britain, for example, plenty of liberal people aren’t comfortable with the idea of “British values” being enshrined in the education curriculum or made a feature of national life. But there was no such uneasiness in Singapore, and certainly none from the Singaporean humanists, as far as I could tell. They seemed entirely supportive of this approach.

That’s an interesting distinction. It’s made easier by the fact that Singapore is legally a secular state. One of the interesting things in the Harmony and Diversity Gallery was how much they celebrated the secularity of the state, holding it up as the key to creating harmony among the diverse religious and ethnic groups in Singapore. I suppose that would make it more comfortable for many humanists because, of course, the idea of a secular state promoting civic values—values that must be shared in a political community—is one we can get behind. Even if you don’t believe them, you must behave according to them. No state can control what’s in your heart, after all. That was its saving grace, in a way.

Jacobsen: So, you visited the various religious buildings and galleries next to each other. What were other personal highlights for you on this particular trip?

Copson: Well, I did enjoy visiting the places. It was interesting to observe the various religious buildings coexisting in the same space and the shared altars used by different groups on different days. When we arrived, one altar was set up for a Buddhist festival. The next day, it was redone for a Hindu festival.

That was fascinating—the shared spaces didn’t seem to have any visible antagonism. But it was interesting to notice the small things that were, to some extent, engineered and, to another extent, a matter of social choice. For example, big food courts in Singapore are based on hawker markets or street food markets. Everywhere you go, there are these spaces with at least four counters.

One counter serves Halal Malay cuisine, another Han Chinese cuisine, etc. You have all these different cuisines, but the tables are all shared food-hall style. It’s another way of ensuring harmony and diversity: all the food is available, but everyone sits together. The tables are communal.

Once you start looking at Singaporean society from that perspective, you see this unity engineering everywhere. One of our guides explained that even the housing system is organized this way. Most of the housing is ultimately owned by the government but is offered on long leaseholds. That’s different from a legal concept that is familiar to you. 

Jacobsen: Still, it probably comes from English law—inevitably, since Lee Kuan Yew was educated in Britain.

Copson: Right. That makes sense. So, they have high owner-occupancy rates because of these 99-year leases, or similar, which give people the feeling of owning their homes. But ultimately, the government owns the properties. The government also ensures social mixing in its housing, so you can’t have blocks where everyone is Han Chinese or blocks where everyone is Tamil, for instance. The more you learned about this approach, the more interesting it became across society. I found that particularly compelling.

There was another particularly interesting moment because many Westerners think Singapore has a big problem with homophobia, given that they only decriminalized male homosexuality two years ago. Even though there had been no prosecutions for decades before that, it was still an unenforced law. Nevertheless, when we had the opportunity to question some representatives of the Singaporean authorities, one of the Italian humanists asked about LGBTQ+ issues: “You say your country is tolerant and harmonious. What about LGBTQ+ rights?”

The official responded by acknowledging that, yes, they had only recently decriminalized male homosexuality, while female homosexuality had never been illegal. And then he said two more things that were quite interesting.

The first thing he mentioned was that Singapore is the only safe place in the region where two men can walk down the street holding hands, visit gay bars, or display a rainbow flag without fear of being assaulted. If you cross the land bridge to Malaysia or take the ferry to Indonesia, that’s not the case. You won’t be able to live your life with that same sense of safety. I thought that was an interesting point, a reminder to those of us who might have taken a more high-handed or imperious attitude toward civil rights and freedoms, especially in that region. While not perfect, Singapore is relatively good for LGBTQ+ people and, similarly, for women. I’m sure Singapore has its issues with gender inequality, but again, in relative terms, compared to neighbouring countries, they are doing much better—much freer and more tolerant. That was a bit of a “check your Western privilege” moment.

The second interesting point he made about LGBTQ+ issues, in response to the question, was why Singapore hasn’t legalized same-sex marriage or partnerships yet. His answer was thought-provoking. He said that while he believed it would happen, Singaporeans prefer to make social progress consensually. He thought that same-sex marriage would come along once enough people had been persuaded, allowing the change to happen without causing civic or social disruption, disharmony, or disunity.

So, even in that context, the theme of harmony and social unity was central. It’s similar to the balance between liberty and security—there’s a balance between freedom and cohesion. To see a society that has taken a slightly different path or is on a different trajectory regarding that balance was striking. It was an interesting place to be.

Jacobsen: They seem to be following a reverse path of development—becoming wealthy and well-educated first and then allowing, as you said, consensual permissions and acceptance of various freedoms.

Copson: That’s right. How will that proceed from here? Presumably, like everywhere, they face threats. They consider themselves under threat to some extent from Islamic extremism. They’ve got this deradicalization program in place.

Jacobsen: Lee Kuan Yew noted this when Singapore was first being formed. He observed that some individuals who once practiced their faith more casually had become more stringent in their observance of Islam. Before he passed, he remarked that things had tightened up in certain cases, suggesting a need to loosen up again. That may be a concern for them moving forward. That might explain the emphasis on having an Islamic deradicalization speaker. 

Copson: They also mentioned that they recently banned a Bangladeshi preacher, known for his extreme views, who had managed to sneak into the country, give a secret talk, and then leave before they could act. Maintaining cohesion, especially about extremism, is a primary concern for them.

That’s interesting. What is happening in Malaysia has profoundly affected Singapore, and Malaysia recently took a more extreme turn. I don’t know how things stand now, but there’s been some back-and-forth. Nevertheless, there’s a radicalization problem in the region. So, it’s understandable why Singapore is cautious about these issues.

Jacobsen: Did you mention who gave the keynote again?

Copson: Well, there was no keynote. Instead, there were two panels with local experts. It was all policy-intensive, focusing on harmony and events in Malaysia and Singapore. I got the impression that’s probably what conferences are like there—no controversy, very focused.

Jacobsen: What aspects of harmony or interfaith dialogue were educational for you, especially in contrast to how things are handled in the UK?

Copson: I wouldn’t say the approach was significantly different. The main difference was the context. In Singapore, both Muslims and Christians are minorities, and even combined, they’re still a minority in the country. So, as far as I recall, it was interesting to hear from Muslim speakers, especially since there were no Christian speakers. The Muslim speakers had formed strong relationships with the humanist representatives in Singapore. Listening to their experiences as a minority in a country with the largest religion, Chinese Buddhism, was fascinating. They have a much more cosmopolitan attitude as a result of this context.

However, in methodological terms, I didn’t notice any significant differences between how things are handled in the UK and Singapore. The big, overwhelming difference is that the state in Singapore keeps a close eye on everything and has an official ideology of harmony. This is common in the wider region. Indonesia, for example, has its own version of a harmonious ideology, though it expresses it through its concept of PancasilaPancasila is a national philosophy?

In Indonesia, Pancasila is a philosophy where you can belong to any prescribed religion, but you can’t be non-religious. You must adhere to one of the accepted religions yet still be seen as part of this national ideology of ‘One God, One Country,’ and all the rest of it. So it’s common in the region for states to aspire to some level of control over doctrine for everyone within their borders. I used Pancasila as an example of state multiculturalism in my book on secularism a few years ago.

Jacobsen: Was that the one you did with Alice Roberts?

Copson: No, no. This was the Short Introduction to Secularism. It’s about political secularism. I used Indonesia as an example of the kind of arrangement that the Dutch and Belgians used to have—and to some extent still do—this official state multiculturalism where certain religions or beliefs are recognized. In Belgium and the Netherlands, that includes humanists. It doesn’t in Indonesia, but it’s a popular alternative to full secularism.

Ultimately, it’s unsuccessful because you still constrain people’s choices, even if you allow several religions or beliefs to be official. It might be better than having a single-state church, but you’re still circumscribing people’s choices. What happens when a new religion emerges? What happens when humanists in Indonesia try to organize, or Buddhists in Belgium try to organize? They can’t gain entry into this officially multiculturalist system. Nonetheless, it’s an interesting way for governments to try to mediate religious diversity.

Jacobsen: Any final thoughts or perhaps debauched feelings?

Copson: I shan’t give voice to my debauched feelings! As for thoughts, this might be the last time we speak for a while because I’ve only got eight months left as president. We’ll have to speak again in Luxembourg at my last General Assembly. Then I can tell you what the last ten years have been like. That’ll be an interesting reflection.

Jacobsen: I appreciate it.

Copson: Bye.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Chad Towner on Freedom Forever & Rams Partnership

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/10/09

Chad Towner is the Chief Revenue Officer at Freedom Forever, a leading company in the residential solar energy industry based in Temecula, California. With over a decade of experience in sales and leadership, Chad has been instrumental in driving significant growth and breaking sales records. Chad holds a Bachelor of Science in Aviation Science from Utah Valley University and is a licensed private pilot. Bilingual in English and Spanish, he is passionate about attracting ethical sales talent and advancing renewable energy solutions. Outside of work, he is actively involved in church service and enjoys taking his sailboat out on the water with his family.

Scott Douglas Jacobsen: Today, we are here with Chad Towner, the Chief Revenue Officer of Freedom Forever, a leading residential solar installer partnering with the Los Angeles Rams. First question: Why partner with the Rams?

Chad Towner: A couple of reasons. First, Southern California. Freedom Forever was born here. We love the NFL and football, and the Rams are the premier NFL team in Southern California. We love SoFi Stadium; it is an incredible venue for entertainment. Their team was very collaborative when we reached out, so, it just made sense.

Jacobsen: Regarding solar energy, why focus on solar in this partnership with the Rams?

Towner: There is no national brand in the solar space; only 4% of U.S. homes have solar panels on their rooftops. We are growing into the role of the largest residential solar installer in the U.S., but unless someone is familiar with the solar industry, they probably have not heard of us. We felt that now was the right time to make our name known nationwide. The NFL is by far the most popular sport in the U.S., and by associating ourselves with a premier team like the Rams, who won Super Bowl LVI, we hope to establish ourselves as the national brand. In our opinion, that kind of recognition does not currently exist in the solar industry.

Jacobsen: How do you see this partnership advancing sustainable energy goals? Many people support or work toward sustainability, but Freedom Forever is actually on the ground, implementing these changes. Does partnering with a major sports team expand your brand and increase awareness and adoption of sustainable energy?

Towner: Absolutely. The number one reason solar has only achieved 4% market penetration is that most customers don’t understand how solar works. Whenever we explain it to a potential customer, a light bulb goes off, and they ask, “Why doesn’t everyone do this?” The reality is that everyone should, but most people don’t know enough about it. Solar is still new to many, and it’s not something they’re familiar with. By getting our brand out there and becoming more widely known, we’ll build trust with customers and help them realize that solar is something they should learn about. Solar energy is coming to every market and every state, and it’s something everyone should consider—it’s the future. So, you had minutes, data, rate plans, and rollover plans for cell phones, but nobody grasped this new thing early on. It wasn’t until it reached a critical mass that people started adopting it. It was a slow start in the early days of cell phones. Similarly, solar needs to reach critical mass, and someone must start waving the flag.

Jacobsen: You’re launching at the beginning of the upcoming sports season. Why the beginning rather than the end or the middle of the season? 

Towner: Well, one of the benefits of this partnership, for example, is that we have signage throughout SoFi Stadium, but we’re also inviting top sales leaders from other industries to join us at games. We want them to experience the Rams House with us. Hopefully, we’ll entice them to work with us and join the cause of accelerating residential solar adoption across the U.S., which is part of our growth strategy.

The more games we can bring people to, the more we can show them how we do things differently and better. We believe the faster we can grow, the better. For us, it’s a race against the clock. I’m not a scientist, but we don’t know how long the damage we’re doing to our climate will last or if it’s too late. But we need to do everything we can to accelerate the rate of residential solar adoption, and we believe we’re the only company with the business model to make that happen.

Jacobsen: How did you secure a multiyear rather than a one-year deal with an option for renewal?

Towner: That was mutual. Both sides wanted a multiyear deal, which was a relatively easy decision. Our partners—vendors and everyone we work with—are part of long-term, deeper partnerships. We’re trying to build a sustainable business that will last for decades. You can’t do that by reinventing your business every year; it requires stable, long-term partnerships.

Jacobsen: How does the distribution of signage, logo placement, and branding work throughout the Rams games to benefit both Freedom Forever and the Rams’ brand?

Towner: We may not get phone calls directly from fans in the stadium saying, “Hey, I saw your sign and want solar,” but it builds credibility. When a sales rep is in someone’s home explaining how solar works, and they mention, “By the way, we’re the company partnered with the Rams,” it adds a layer of trust. The customer might say, “Oh yeah, I saw your signs at the game.”

Solar is still a relatively new and growing industry, but it’s the future. It’s similar to the transition from kerosene lamps to electricity 100 years ago. What we need now is credibility. Customers need to feel confident that these are real companies that will take care of them for years to come. They don’t want to get solar panels installed only to never hear from their installer again. Our business model is long-term service and support. By showing that we have established deep partnerships with reputable brands like the Rams, we believe it gives customers the credibility and confidence they want, something they might not find with competitors.

Jacobsen: Based on the company’s forecasting of your business model and the solar energy market, if it’s only at 4% penetration now, what do you project the market penetration to be by, say, 2030? Can you provide any short- to medium-term estimates?

Towner: The trajectory has been challenging lately. It’s been a rough 18 months in the solar industry, largely due to macro conditions with the finance markets. Interest rate increases have significantly impacted residential solar, but at Freedom Forever, we are still growing. We’re on track to generate roughly $2 billion in revenue this year. While I don’t want to give you specific percentages, I can tell you that the first 4% will have been the slowest. What we’ve built so far can scale exponentially, and growth will accelerate.

As we grow, solar installation costs decrease due to economies of scale. This allows us to save customers money in markets where it was previously cheaper to stick with their existing utility. Because our costs have dropped, we can enter those markets and say, “Hey, we can save you money now—our rates are lower than your current electric bill.”

California is much further ahead in terms of solar adoption than most states. The key breakthrough in California happened when solar became cheaper than existing utilities, and adoption took off. However, we’re still behind other regions. Europe, Australia, and even Germany is far ahead of us regarding solar adoption. So, it can happen very quickly.

Jacobsen: Given this multiyear partnership with the Rams, are you restricted from partnering with other teams in the future?

Towner: I don’t believe so. Interestingly, the day the press release went out, I got emails from several other sports teams. I wasn’t expecting that level of interest, but there was clear demand. Whether it’s the solar aspect or teams looking for new advertising partners or sponsors, this will likely not be our last partnership. I’ll put it that way. It’s going incredibly well and has far exceeded our expectations.

Jacobsen: Personal question—no pressure to answer—were you a Rams fan before? Or are you a bigger Rams fan now?

Towner: I didn’t grow up here, so I had to be converted, but it’s been an easy process. The team, the organization—they’re incredible. I’ve been in Southern California long enough to call myself a local, so it was a natural transition. My kids are Rams fans, and they know no other team.

Jacobsen: From which team or sport did you have to convert?

Towner: I grew up in Denver, Colorado, so you can put that together, but it feels good to be a Rams fan now. 

Jacobsen: Chad, thank you very much for the opportunity to discuss this.

Towner: Scott, I appreciate it. Thank you.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Autumn Breon on Artistic Activism as a Rights Space

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/10/08

Autumn Breon is a multidisciplinary artist who investigates the visual vocabulary of liberation through a queer Black feminist lens. Using performance, sculpture, and public installation, Breon invites audiences to examine intersectional identities and Diasporic memory. Breon imagines her work as immersive invitations for the public to join in the reimagining and creation of systems that make current oppressive systems obsolete. Breon has created commissions for Target, Art Production Fund, Frieze Art Fair, and the ACLU of Southern California. Breon’s performance history includes Hauser & Wirth, the Walt Disney Concert Hall, and the Water Mill Center. She is an alumna of Stanford University where she studied Aeronautics & Astronautics and researched aeronautical astrobiology applications. Breon is a recipient of the Crenshaw Dairy Mart Fellowship for Abolition & the Advancement of the Creative Economy and the Race Forward Fellowship for Housing, Land, and Justice.

Scott Douglas Jacobsen: Today, we are here with Autumn Breon, a recommendation from Martha Dimitratou. Thank you, Martha. I received an email about an event happening outside, somewhat affiliated but not directly connected to the UNGA, the 79th General Assembly. How did you hear about it, and have you been involved in it in previous years?

Autumn Breon: Yes, I’m familiar with the UN General Assembly through my work with Repro Uncensored and Plan C. I’ve collaborated with them for a while, and they’ve supported much of my artwork, especially the Care Machine, a travelling vending machine that dispenses objects related to care, free of charge. The founders of Feminist Collage, Martha from Plan C, Repro Uncensored, and I, came together to think about a unique way to engage with care during the UNGA. That’s how Care in Action came about.

Jacobsen: On a personal level, you seem to have a long history of activism, especially related to feminist issues, reproductive rights, and abortion access. Do you deeply commit to activism, particularly focusing on the impact on American women in recent years?

Breon: Yes. One of my projects travelling around the U.S. this year is called the Care Machine. It’s a retrofitted hot pink vending machine, with everything inside available for free. It moves around the country, offering abortion pill resources, emergency contraception, edge control, lip gloss, candy, condoms, pads, tampons—everything for free. The concept is based on asking Black women what items represent care to them. It’s a physical intervention in public spaces to highlight the different forms of care and emphasize that they should all be accessible.

Jacobsen: From your surveys of Black women in the U.S., are specific items considered more primary than others?

Breon: What’s important about how the items are presented in the vending machine is that they are all primary and essential. We started with basics—pads, tampons, abortion pill resources, condoms, lip gloss—and have expanded as we travel, adding items like Narcan, which has been very popular in different cities. I’m glad to see people taking it. The key idea here is that care isn’t just about caring for yourself—it’s about caring for your community. People often take Narcan not for themselves but because they know it might be useful in certain situations.

Jacobsen: From a practical standpoint, are there challenges in scaling up the Care Machine? You’re offering primary and essential products to select demographics in the U.S., but do you see any barriers to systematizing and expanding the initiative?

Breon: Scaling is the next challenge I’d like to tackle with this project. Right now, the vending machine serves as a reminder of what should be available everywhere, all the time. It’s an intervention to show what our systems should provide and something we need to mobilize and organize around. Eventually, I’d love to scale it up and make the items more widely available. But for now, it’s about raising awareness and reminding people that care should be accessible to everyone.

Jacobsen: Are there any national systems, particularly in health care or pharma care in other countries, that you believe offer valuable insights?

Breon: Yes. Any country with universal health care. That’s the reality we should have here in the U.S., but until we achieve that, we rely on mutual aid and systems that communities have built. We need to create those systems to make the current healthcare system obsolete.

Jacobsen: What are some core reasons for the opposition to providing basic reproductive health care, even from an economic perspective, considering the cost-saving benefits for the general public?

Breon: Reproductive freedom has been stigmatized—that’s the primary reason. And this stigma is relatively recent. It’s part of what makes this situation so frustrating. Historically, doulas and midwives didn’t just deliver babies; they also provided abortion care. Abortion wasn’t always illegal or stigmatized. It’s become a political issue because of that stigma. If we returned to the understanding that every person should have access to this care, it wouldn’t be such a stigmatized issue, and lives wouldn’t be lost.

Jacobsen: I recall Human Rights Watch having a straightforward webpage on this issue. The text might only span two or three pages in a Word document, but it’s very clear. “…equitable access to safe abortion services is first and foremost a human right,” and I believe that’s a direct quote. Why is the U.S. context politicizing equitable access to what should be a basic human right in reproductive care beyond just the stigma?

Breon: Stigma is the root cause, but it’s hard for me to speak for those who see this as an issue because I don’t. However, I would say it’s primarily stigma and the cost. The idea of socialism scares some Americans—the concept that something could be free and accessible to everyone. There’s also a serious lack of information about how abortions work and the different ways to access reproductive health. That lack of knowledge is a big factor in this issue.

Jacobsen: Is there any access to relevant information on reproductive health in high school education in the U.S.?

Breon: It depends on where you go to school. In some places, you might have a sex ed class in public school, but what that entails varies by state—what’s legal and permissible in that state. Private schools have more autonomy, but in religious private schools, you might only be taught abstinence, or there may be no sex education class at all. On the other hand, a progressive private school might offer much more accurate information about reproductive health. The problem is that there are so many variables, and young people leave school systems with vastly different levels of knowledge about reproductive health. That’s why interventions like the ones we’re working on are so crucial. Instead of relying on existing systems, including the education system, we’re creating alternative ways for people to access the information they need. We’ve been doing that for a while now.

The Jane Collective is a prime example. That’s how people seeking abortions were able to learn how to access them when abortion was illegal. It was a group of women who came together, some even learning how to perform abortions themselves, and they created their own transportation and information networks to get that knowledge to those who needed it. We’ve done this before and must keep doing it until the systems catch up. I believe they eventually will.

Jacobsen: What about the vocabulary used when discussing these topics in public? Are there certain concepts that aren’t being communicated straightforwardly? Is there language being used that high school students, post-secondary students, or ordinary Americans working non-academic, blue-collar jobs might not immediately understand? And does that affect their ability to use this information to access services where they are?

Breon: Some resources offer straightforward access where your education level isn’t a barrier. For example, Plan C Pills has a simple digital platform where you can enter your location and find out how to get abortion pills by mail, wherever you are in the U.S. But the real challenge I’ve seen, and the reason I use art and objects like the Care Machine, is that many people don’t even know abortion pills exist. So, while there are resources, there are still significant barriers once people have some information.

Jacobsen: What about financial barriers?

Breon: Yes, that’s a huge problem. Not everyone has health insurance. That’s why clinics and mutual aid networks exist to help. And that’s also why everything in the Care Machine is free.

Jacobsen: Regarding your fellow activists, what do you encounter the most pushback on? Are they financial arguments, political arguments, issues around access, or maybe the vocabulary and tone of the conversations? What generates the strongest resistance in the American context?

Breon: Some people think no one should have access to abortion at all—plenty of people hold that view. Others believe that talking about abortion openly is taboo or inappropriate. That’s the same reality most organizers and activists face. Finances are also a big barrier. Suppose you live in a state where abortion is banned or heavily restricted. In that case, not everyone can afford to travel to another state where it’s available. Some people don’t have the time or can’t make the trip for many other reasons.

Jacobsen: Regarding the UNGA this year, were there any other services or presentations you provided besides the Care Machine? There is quite a range of activities associated with it.

Breon: Yes. The Care Machine wasn’t in New York this time. We held an activation at NeueHouse Madison Square in New York City during UNGA. The entire event was special. We screened a wonderful film by Emani Nakia Dennison called Bone Black: Midwives versus the South. It’s about Black women’s historical role in reproductive freedom in this country and the current reality for Black women. We also had a dance workshop by Mulheres Ao Vento. This Afro-Brazilian dance group explores the relationship between Black women, ancestral heritage, and reproductive freedom. We had a panel discussion about what’s working globally as we continue to create art and organize around reproductive justice.

Then we wrapped up with reminders of care. We always offer free care services whenever we activate the Care Machine, whether in any location or as part of the Care Van campaign that’s been travelling around the country. These can range from massages to tooth gems or hair adornment. We had free nail art and Reiki sessions in New York, both facilitated by local New Yorkers. It’s great to remind people that they deserve these different forms of care.

Jacobsen: I’m also getting insights from different angles by interviewing various participants. What was your favourite part of the event you participated in?

Breon: My favourite part was seeing a unique and necessary approach to the conversation about reproductive freedom. We often have panel discussions and talks, but this event was different. Yes, we had meaningful dialogues with experts worldwide and in various industries. Still, we also saw people moving their bodies and engaging in bodily exercises. That’s such an important form of care, especially with the amount of harm and violence in this country right now. Watching people enjoy an aesthetically pleasing film with so much content, substance, and a real message was also powerful. The whole experience felt special and refreshing.

Jacobsen: When interacting with individuals who bear the brunt of these issues—women who have survived unsafe abortions—what are the emotions and words they use to describe the aftermath of those experiences? As we both know, making abortion illegal doesn’t stop it; it just makes it unsafe, leading to more injuries and deaths. What comes up in these discussions?

Breon: One of the biggest things I hear about is the lack of dignity people feel when navigating and manipulating a system to get the care they need and deserve. There’s also the terrifying reality that they might be risking their lives. That lack of dignity is what stands out the most in these conversations. It’s a huge emotional burden. When we talk about what we’re worthy of and the reality I hope we soon achieve, dignity is at the heart of it. That’s what’s most important to me. It needs to be the foundation of the reality we’re working toward.

Jacobsen: So, would you say there’s an intrinsic argument here? Suppose people have open and safe access to abortion as part of reproductive healthcare. In that case, they inherently receive respect and dignity for their rights without being subjected to rights abuse.

Breon: Absolutely. That’s part of being a fully realized human. Maybe that’s also what stood out to me the most at the activation in New York—seeing what it looks like when everyone expects and is treated with dignity. We were modelling what the world can and will be.

Jacobsen: Do you think people in the social media and Internet age follow others more by their example or image? It’s a subtle distinction but important. You, I, and others have essentially grown up as digital natives. Older generations lived much of their lives without the digital trail we have now; things were hazier and more easily forgotten. Everything is curated; more than that, it’s often self-curated. Do you think this curation is unrealistic or even inauthentic? It ties into the broader conversation about the rise of narcissism in culture. Do you think the philosophy of leading by example has been diluted because people are projecting an image rather than authentically living as healthier versions of themselves?

Breon: People follow by both example and image. It’s a mix. Especially with elections, it’s fascinating to see where people get their information now. Many are no longer influenced by traditional media—network news or print publications. Instead, they’re influenced by peers or people they follow online. People make decisions based on the images they see, and often, that’s interpreted as following a model or example. But, in real life, people follow others by example—how they act and what they do.

That’s why creating spaces where people can share authentic stories is so important. They must share how they’re navigating the healthcare system and accessing reproductive healthcare. These stories offer opportunities for others seeking answers to see options and examples of what’s possible.

Jacobsen: If I may put you on the spot, what would you say is your contribution—your drop of water—to the larger activist space presented at this UNGA event?

Breon: Well, I’m an artist. I’m not a diplomat or a healthcare provider. But as an artist, I can create work that contributes to our shared human language—our lingua franca, if you will. I can use textures, colours, and objects to model the world I want to live in. That’s my contribution. I can show what it looks like to have safe and accessible abortions. I can present a vision of a world where care is the norm, where care is expected.

I can model interactions that break down stigmas and taboos through my art. Even if these ideals only exist while you’re in a gallery or at an activation like the one we had at NeueHouse, it’s something people can see and take into their personal lives.

Jacobsen: We’re almost out of time. Any final thoughts or feelings based on today’s conversation?

Breon: Oh, yes. I brought this up during one of the panels in New York, and I think it’s worth mentioning again. More than half of Black women of reproductive age—between 15 and 49—live in states where there are either abortion bans, severe restrictions, or limited to no access to abortion. That’s an alarming reality.

This is why we can’t rely on the state or existing systems. These systems are what got us into this situation in the first place. The only way forward is to create solutions and take care of each other in this reality. When you look at numbers like that, the urgency becomes clear. People have already died, and sadly, more will continue to die because of these bans. We cannot rely on the systems that got us here to solve this crisis.

Jacobsen: Autumn, as a foreigner and a Canadian, I truly feel for you and your situation. Thank you so much for your time and this conversation today.

Breon: Thank you for your thoughtful questions. If there’s anything else you need—more info or follow-up questions—please feel free to reach out.

Jacobsen: Thank you again, Autumn.

Breon: Thank you!

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Women Create: Women’s Dissenting Voices

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/10/07

Women Create! is the world’s first ever conference exclusively for cancelled female and feminist artists from across the political spectrum.

Scott Douglas Jacobsen: What was the inspiration behind Women Create?

Victoria Gugenheim: The inspiration behind Women Create was that there was simply no place for dissenting female voices, and the artists and activists I know needed a space for both them, and the men and women who support them.

Women who have been at risk of cancellation, or who have been cancelled, feminists who have been cancelled and placed at risk, and women apostates who are at risk were the main catalysts as  no place on earth catered exclusively to these women, so I thought I would create a space. 

As it champions women’s freedom of thought, conscience and expression, I worked with Maryam Namazie to make it new part of the long standing Celebrating Dissent series produced by the Council of Ex-Muslims of Britain, an event which has also inspired me greatly with the courage of the female ex-Muslim attendees who have fled violence and persecution to find their voices away from tyranny. 

Rosie Kay, who created Freedom in the Arts, also inspired me. And I kept seeing more and more women, all the good ones, get cancelled. 

Moreover, I thought, “Grief, it’s gotten to the point that female artists have had death threats in Brazil for talking about vaginas in their work. I need to do something as this is ridiculous; it’s a human rights abuse.” And so here we are.

Jacobsen: Who are the women behind Women Create?

Gugenheim: The women behind Women Create are me, and the other adviser is Maryam Namazie. We also have a male ally called Magnus Timmerby. That is it. I have organized a vast majority of it myself until recently. 

I also want to thank Angela Wild, Jenny Wenhemmar, Di Winn of Geek Practique, and Paula Boulton for their solidarity behind the scenes. 

Jacobsen: What is the importance of this event?

Gugenheim: In a world that is rapidly encroaching upon the freedoms of women, including their creative freedoms, it is essential to lift up marginalized female voices, demonstrate that there is a growing problem both in the art world and worldwide, work towards solutions by making sure their stories and creations are visible, nurture creativity in other women, and be a catalyst for change. No other event is doing that. 

Jacobsen: What are the highlights?

Gugenheim: We have everything from talks, panels, workshops, a mini film festival and more besides and art from women across the globe. We’ll have a Q and A with cancelled documentarian Vaishnavi Sundar, and a conversation with award winning writer Roxana Shirazi. It’s also the only event of its kind where a robust diversity of opinion between different women has even been tabled, so if you value genuine diversity of thought, it’s a must.

I’m also premiering a world first which I’m proud of; Painted Powerful, My Body is Mine,  which is the world’s first bodyart project, documentary and exhibition working exclusively with female sexual violence/SA/DV/coercive control survivors as a way for them to take back their bodies after their ordeals, with a select few other women in tow, and a premiere of Music Video by EDM and Folk musician Shelley Segal.

 More importantly, we have cancelled women from across the globe, be it from the USA, Canada India, Morocco,and women who have fled the Iranian regime, and it is essential to have those voices there.

We also have veteran and award-winning activists.  It’s set to be a trailblazing yet grassroots event for the women who need it. 

Jacobsen: How can folks get plugged in?

Gugenheim: If you want to get involved, go to WomenCreate.co.uk. You can also scout for us on Eventbrite or follow me on Twitter. My handle is Quirkathon.

Jacobsen: Any final points?

Gugenheim: Just as an extra, many women are coming who have lost their livelihoods or had years of censorship and cancellation, had rape threats, death threats, fatwas, all because they are women who want to create something that is against the status quo. We cannot live in a world where female artists are the new canaries in the coal mine and being gassed. We have to lift up their voices to maintain freedom of thought, conscience, and expression because the artists and creatives always tend to go first under tyrannt, and it is always women who bear the brunt of cancellation more so. And if we don’t stand with them, who’s going to be next? 

Jacobsen: Thank you, Victoria!

Gugenheim: Pleasure!

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Jerome Clayton Glenn on ‘State of the Future 20.0’

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/10/07

Jerome Clayton Glenn is co-founder and CEO of The Millennium Project, a leading global participatory think tank with 71 Nodes around the world, and three regional networks which produces the State of the Future reports for over 25 years. 

He was contracted by the EC to write the AGI paper for input to their Horizon program 2025-2027, is a Member of the IEEE SA organizational governance of artificial intelligence working group P2863, lead the international assessment of foresight elements of the UN Secretary-General’s Our Common Agenda. He is currently working on the initial conditions, rules, and guardrails for artificial general intelligence (AGI) and governance possibilities, synergetic relations among nations of South Asia, and the next State of the Future report.

Jerome Glenn has managed over 60 futures research projects, lead author for 19 State of the Future reports, and co-editor for Futures Research Methodology 1.0 to 3.0

He invented the Futures Wheel, Synergy Matrix, and concepts such as conscious-technology, transInstitutions, tele-nations, management by understanding, self-actualization economy, feminine brain drain, and definitions of environmental security and collective Intelligence. He wrote about information warfare in the late 1980s, sent his first email in 1973, and in the mid-1980s he was instrumental in getting x.25 packet switching in 29 developing countries which was key to low-cost access to the Internet. 

A few years ago, he led the design and implementation of the Global Futures Intelligence System, wrote Work/Technology 2050: Scenarios and Actions, and lead the American Red Cross Covid-19 Scenarios. He was instrumental in naming the first Space Shuttle the Enterprise and banning the first space weapon (FOBS) in SALT II. He has published over 250 future-oriented articles, spoken to over 800 organizations, and wrote Future Mind: Artificial Intelligence, Linking the Future, and co-author of Space Trek: The Endless Migration).

He shares the 2022 Lifeboat Guardian Award with Volodymyr Zelenskyy, received the Donella Meadows Metal, Kondratieff Metal, Emerald Citation of Excellence, honorary professorship from Universidad Miguel de Cervantes, and honorary doctor’s degrees from Universidad Ricardo Palma and Universidad Franz Tamayo, and is a leading boomerang stunt man.

Scott Douglas Jacobsen: Today, we are again with Jerome C. Glenn of the Millennium Project. Today’s focus is the State of the Future 20.0 report, primarily authored by Jerome C. Glenn, Theodore J. Gordon, Elizabeth Florescu, and the Millennium Project team. I want to take a quick historical look. What was the original inspiration for the State of the Future report?

Jerome C. Glenn: The original inspiration was figuring out how to prove that future research is improving. The idea was to have some foundational elements that we would regularly update and improve to monitor global change and our ability to analyze that change. That’s where the 15 global challenges come in. You can take any of the previous 19 reports, look at Challenge 1 or 5, for example, and assess whether it has improved over the past 15 years. It was a way to compel us to continuously enhance our cumulative work. If something was a brilliant statement three years ago, why discard it? It’s still relevant. Just like the brain, it’s a cumulative system. You keep improving, ideally, as you gather new information. The idea behind The State of the Future was to create a mechanism for ongoing improvement.

Jacobsen: Could you share an “in memoriam” note for Theodore “Ted” J. Gordon? What did he mean to you and the project, and what were some key aspects of his contribution to this last report?

Glenn: Ted contributed more to future research methodologies than any other historical futurist. He was at the RAND Corporation during its early days when brilliant minds like Herman Kahn and others discussed the future. Ted was the first to ask, “What are the methods for studying the future?” From that came methodologies like Delphi, cross-impact analysis, and technology sequence analysis. He transformed future research from speculative thinking into a rigorous methodological field, which was acknowledged in his eulogy by the RAND Corporation. I thought that was a valuable insight.

Jacobsen: What was Ted’s role in the Millennium Project?

Glenn: Ted was the original creator of the Millennium Project concept, though I later revised it. His initial idea was to conduct a massive study on the future for the year 2000. I thought, “We don’t just need a one-time study; we need a global system for continuous future research.” That’s what the Millennium Project eventually became. Ted was also stronger in mathematics, statistical analysis, and quantitative approaches, while I was better on the qualitative side. Our complementary skills created a strong synergy, and we worked together for many years. We were the longest-working partner in future studies. Alvin Toffler and his wife also worked together for a long time. Still, Ted and I surpassed that in terms of sustained collaboration.

So, he was a good mentor. He was older than I was and obviously very bright. He was a rocket scientist, by the way. He worked on the third stage of the Apollo rocket, or the Saturn rocket, that went to the moon.

So when people say, “It doesn’t take a rocket scientist,” I respond, “Yes, it does—and there he is.”

Jacobsen: Let’s start with the report today by following those notes. How can global governance systems balance economic growth and sustainability to meet the various targets of the Paris Agreement by 2050?

Glenn: Oh, boy. One of the things we point out in Challenge 1 on sustainable development and climate change—and also in Challenge 3 on demographics and resources, and Challenge 2 to some degree on water—is that the most likely, cost-effective strategy isn’t just changing cars or energy systems; it’s changing food systems. This is why it’s important to consider cost-effectiveness and time to impact.

If something is cost-effective but takes 40 years, it won’t matter as much as something that can take 10 years. The amount of land and water we use is far greater for growing animals we eat than for growing food directly for ourselves. As you may know, most of the water is used in agriculture, and most is used to grow food for animals we consume. So, cut out the middleman. Any business will tell you—cutting out the middleman reduces costs.

In this case, the middleman is the animal. We now know how to produce meat directly from genetic material into meat cells. We know how to do this. The issue is scaling it up. Singapore has been selling lab-grown meat for a couple of years, and in the United States, the FDA approved it last year.

The challenge isn’t the ability to produce it but scaling it up. You don’t want to be a large grocery store chain with lab-grown meat [Ed. Cell-based meat] available one week and then not the next, leaving your customers frustrated. Right now, the issue is scaling.

If we can get enough people in the world to eat a hamburger, that’s pure meat—because the meat we get from cows in factories is filled with hormones and drugs. In fact, more drugs go into animals than into humans—about seven times more pharmaceuticals are used in animals globally than for humans. The purest form of meat would come directly from genetic material, with a little stimulation, some feedstock, algae, and voilà, out comes your hamburger.

The amount of electricity and resources required to raise animals for meat is staggering. You don’t get your meat the next day—you get it years later. That’s a long-term investment. But with lab-grown meat, once you’re operational, you get a daily return on investment. Financially and environmentally, it’s the way to go.

Now, think about cars. The average lifespan of a car is around 17 years—it’s bought, sold as a used car, and sold again. If we converted all cars to electric right now, we’d still have a backlog of gasoline-powered cars for years. Yes, we should make the switch—I drive a Prius myself—but it takes time.

The same goes for transitioning to an electric grid. It’s a massive undertaking. And then you have AI, which some estimate now consumes 5-7% of global electricity. Throw cryptocurrency on top of that, and the energy demand is growing exponentially [Ed. Accelerating growth.].

Even though we have all this new electricity coming from solar, wind, geothermal, and other renewable sources, the bulk of energy still comes from fossil fuels. That bulk will continue to be a dominant source for several years. On the other hand, food systems can change faster and globally. Another factor to consider is that, as the costs of raising food animals increase, the price of meat will become prohibitive for poorer populations.

Children, especially those between 3 to 5 years old, need iron and protein for proper brain development. If you look at some photos from certain parts of Africa, you’ll notice children with reddish hair. That’s kwashiorkor, a form of protein malnutrition. They develop it because they aren’t getting enough iron and protein in their diets. So, if we don’t shift to lab-grown meat—produced directly from genetic material—not only will we face environmental challenges, but we will also see a significant impact on the cognitive development of poor populations in the future.

One of the things I feel most strongly about—and as you’ve probably noticed, I’m quite passionate about this—is that we need to start focusing on food systems. It’s not just about changing your electricity system or switching to electric cars. We must also change the way we eat. How many people at environmental conferences are still eating meat today?

Even Democrats like Al Gore didn’t mention food in his award-winning documentary. At the COP26 summit in Scotland, they finally started talking about methane emissions. They’re getting there, but it’s slow progress. And for your listeners, it’s not just about cow emissions, though that’s often exaggerated or used as a distraction. It’s not just cow farts—it’s the whole production process. Turning over land to grow food for animals also produces methane. There’s a whole series of steps involved. For instance, we ship meat to South Korea using oil-powered ships. People who aren’t taking this seriously haven’t done their homework.

That, I’d argue, is one of the most important insights for addressing the Paris Agreement.

Jacobsen: I want to focus on some of the nuances of systems and governance mentioned in the report. This includes a focus on international collaboration and frameworks. How can global collaboration frameworks, such as the UN’s proposed four foresight elements, be strengthened to manage existential risks like climate change or AGI?

Glenn: Right. Help me remember to come back to climate synergy because I’ll likely get stuck on the AI and UN frameworks, which are important. I definitely want to return to the topic of synergy.

The UN Secretary-General recently co-authored a report, and he was very involved in it. His background is chemical engineering, so he’s quite familiar with the science. In that report, he outlined five foresight elements to revitalize the United Nations and make it more relevant to the future. One of these elements is to “repurpose” the Trusteeship Council into a multi-stakeholder foresight body.

Let me break that down. The UN has several major institutions, such as the Security Council and the Secretariat. One is the UN Trusteeship Council, which played a crucial role after World War II, particularly during decolonization. The council was instrumental in helping newly independent countries transition. The UN doesn’t get enough credit for this, but it did important work.

With decolonization mostly behind us, the Trusteeship Council doesn’t have much to do. There’s a huge room and infrastructure, but it’s not being utilized. The Secretary-General is proposing we repurpose it. That’s the first part. The second part is transforming it into a multi-stakeholder institution. Traditionally, the UN has been a club for nation-states. Still, a multi-stakeholder body would include not just governments but corporations, universities, think tanks, journalists—whoever has a stake in global governance.

This is important because governments no longer control most global financial power. Most of the world’s wealth is in the hands of investment houses. For example, 70% of the New York Stock Exchange trades are made by AI, not directly by human decision-makers. So, governments aren’t the only game in town anymore. Recognizing this reality, the Secretary-General has proposed a multi-stakeholder body to reflect today’s true distribution of power and influence.

So, you have that. The whole purpose would be foresight, meaning one-fifth of the UN would become future-oriented. That’s a gigantic change. As you can guess, it’s not easy to make such a change in the UN.

To implement this, they would need to amend the charter. We’ll see if that happens, but that’s one of the major proposals. The second proposal is to create a “futures lab”—a think tank within the Secretariat. I hope they’ll include professional futurists who have actually conducted future research. However,. Though they’ll need some bureaucrats to ensure the system runs smoothly, hopefully, they’ll bring in serious experts in the field.

A third proposal is to appoint an envoy for future generations. The idea is to have someone ensuring that decisions made within the UN system consider the impact on future generations—both within the UN and pushing other countries to do the same. By the way, Wales has been a champion of this type of thinking. For your listeners, it’s about operationalizing future generations in decision-making.

Then, of course, the Summit of the Future is happening as we speak. It was originally supposed to happen last year, and we assessed related issues included in the State of the Future report. We pointed out that, to achieve all these changes, you won’t be able to do it in a short period. So, they moved the summit to this year, encouraging many countries to think about what they should say regarding the future. However, much of what will be said is probably what they would say regardless of the topic. So, the impact may not be as significant as I would have liked, but it’s a start.

Did I cover everything? Let’s jump over to synergy. You put a virtual asterisk on the term or concept of synergy.

Jacobsen: Yes.

Glenn: Thank you. This ties directly into governance. The political world today operates largely as a zero-sum game. If you’re more powerful, I’m, therefore, less powerful. This is reflected in major government reports, like in my country, the United States, where they release a trend report every four years before a new president takes office. The report essentially outlines how to increase or decrease power.

In my view, the world as a zero-sum game guarantees unending conflict, as we’ve seen throughout history. So, what can change that? What kind of decision-making can alter that dynamic? I would like to see schools of business and diplomacy start teaching synergetic analysis.

For example, business schools teach us about competitive intelligencecompetitive advantage, and competitive strategy. That’s been the framework so far. But I’ve suggested to several business schools that we also teach synergetic intelligence. What would synergetic advantage or synergetic strategy look like? We’ve got two experiments running at the moment to explore this idea.

One experiment is in South Asia. It involves eight countries. We create a grid, listing the countries down one side and across the top. Then we ask, “What are the potential synergetic relations between Pakistan and India?” Immediately, people’s minds often shut down, thinking, “I can’t imagine that.” They might come up with something minor, like tourism, but that’s basic cooperation.

I’m not talking about mere cooperation between countries but about synergies. As the great futurist, Buckminster Fuller pointed out, here’s the distinction:

  1. Take a wheel and a box.
  2. Put the wheel inside the box, and nothing much happens.
  3. Take the wheel out, put it under the box, and you get a wheelbarrow—a completely new entity.

A wheelbarrow is not just a wheel or just a box. It’s a new relationship that forms something entirely different.

Can we create similar new relationships between nation-states? Even in business, imagine two companies: one seeks multiple synergetic relationships with other businesses. In contrast, the other only follows the typical competitive analysis. Synergy could outperform the competition. In my view, one of the critical criteria for future decision-making is teaching people to understand synergy and how it can improve outcomes. I’m not advocating for eliminating competition, but I am suggesting that we can achieve better results by adding synergy to the decision-making process.

Jacobsen: You mentioned malnutrition, specifically how iron and protein deficiencies at crucial stages of development affect brain growth. Protein, iron, and other core macronutrients are essential for a fully developed nervous system. When it comes to global inequality, can technology and AI help address growing wealth disparities, which have been a political and economic issue dating back to ancient Greece?

Glenn: This is a complex issue, so I’ll offer a somewhat superficial answer. One immediate solution is that AI can help create individualized learning systems. With projects like Elon Musk’s satellites providing rural areas with Internet access, we’re nearing a point where almost everyone will have online connectivity within a few years. This would allow individuals to learn at their own pace based on their specific needs and circumstances.

AI can facilitate massively customized education, tailored to each person, which should significantly improve learning. We know people learn best when they’re engaged with topics they’re interested in at that moment. Traditional classrooms can’t offer that level of personalization. AI, however, can adapt brilliantly to these learning needs.

That’sOne part of the equation is improving education and helping people understand their potential. The other part concerns the jobs that will be displaced by AI. Many jobs today may not be available in the future due to advanced AI. One widely discussed solution is universal basic income (UBI).

In our Work/Technology 2050: Scenarios and Actions report, one of the scenarios was titled “If Humans Were Free,”which explored the idea of a self-actualization economy.

The idea—and as I was working on that scenario—I thought, okay, who has the cash flow projection for UBI, universal basic income? If you go to a bank to get a loan, you need to provide a cash flow projection to show that you can pay it back and that it’s financially sustainable. But I couldn’t find any country that had done one for UBI. So, if any of your listeners can send me a web link to a proper cash flow projection—money in, money out over time—that would be helpful.

You don’t want to break the back of a government’s treasury by overpaying and not making it sustainable. So, what makes sense? The timing of implementation matters, and the cost of living matters.

Here are a couple of variables: One, as labour is reduced in production, costs will eventually go down—not immediately, but perhaps by 2030 or 2035. So, by then, the cost of living might be lower than it is now, and you wouldn’t need to pay as much in UBI. That’s one bell curve: the cost of living rises and then falls.

The other rising curve will be new sources of taxable income, like taxing robots, synthetic biology, and the products of AI and biotech. As this new income grows, the question is: when will the cost of living decrease enough and the new taxable income increase enough that they cross over, making UBI financially sustainable? When that happens, we’ll have a sustainable system.

Additionally, with AI assisting people, you could have an AI avatar that understands what you want to do and helps you find opportunities. Imagine you’re planning to visit the Louvre tomorrow. Your AI avatar would search the web for people interested in joining you virtually. Maybe 100 people would pay $1 each to virtually join you on your tour, using your contact lenses and two-way video system. But let’s say you want to narrow it down to 50 interesting people who will make the experience more engaging. Now, you’re touring the Louvre alone but interacting with fascinating individuals worldwide, and they’re paying you $50, which covers your lunch.

I’m describing how AI could help people find markets for what they want or are already doing, allowing them to make a living without physically going to a marketplace. The market was the center in the past, and we revolved around it. In the information revolution, every point in the orbit becomes a center, so we all become the center of a world system. Each person could eventually make a living simply by being themselves.

I recommend that people figure out how to monetize their hobbies today. What do you enjoy doing? How do you want to evolve between birth and death? Can some of that be for income? Your AI avatar can help you find the right audience. Out of the world’s 8-10 billion people, surely a few would be willing to pay you for what you’re already doing.

Jacobsen: We have five minutes left, so I’ll ask a final question. What about optimizing collective paths in governance and systems as we navigate the development of advanced technologies and choosing the ones with the highest probabilities of being positive for human flourishing? Specifically, I’m talking about ethical frameworks that may not be fully developed yet, or that could surpass the limitations of current moral structures. How do we approach the evolution and development of these frameworks?

Glenn: I’m not entirely sure I fully understood your question, but I’ll do my best to answer it. Let’s see if I’m on the right track.

I sit on the IEEE AI governance committee, which spends much time defining ethical terms. How do you audit something for ethics? First, you need to define the terms, and that’s what we’re doing. It struck me that if you imagine two worlds—one like we have now, where humans make both smart and dumb decisions, with a range of ethical considerations—and then imagine another world where the infrastructure of civilization (electricity systems, plumbing systems, etc.) is run by AI, all vetted for ethics, the average decision in the AI-driven world would likely be more ethical. The AI would have passed various benchmarks, meaning decisions would generally be more ethical than those made by humans today.

Jacobsen: Are you aware of any efforts being made to develop those AI systems with relevant benchmarks for ethical decision-making?

Glenn: Yes, absolutely. There are many efforts. I was involved in the early days of the Internet in the 1980s, working on getting it into third-world countries through packet switching. Back then, no one was talking about the ethical implications—it was assumed that technology was good. We didn’t conduct proper technology assessments.

Today, there’s a massive focus on technology assessment and ethics. As we speak, there are probably hundreds of conferences worldwide discussing how to ensure ethical standards in AI. Several organizations are working on this—IEEE, ISO, UNESCO, OECD, and others. There’s even a Global Partnership on AI. Ethics in AI is flourishing everywhere, and they’re all working on it.

So, I’m not concerned about the current discussions on ethics. What worries me is the next step: artificial general intelligence (AGI). Most conversations today are about narrow AI, like ChatGPT and other generative models. They’re focused on specific, limited tasks. But AGI—AI that acts as an agent, not just a tool—is different and much more complex.

Hopefully, our ethics frameworks will extend to how AGI is created. This is one of the key issues we explore in the State of the Future report, where we go into 100 to 200 pages of detail.

Jacobsen: Excellent. Jerome, thank you for your time today to discuss the State of the Future 20.0 report.

Glenn: Thank you. I appreciate it.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Jiří Müller on a Global Humanists Experience in Singapore

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/10/06

Jiří Müller is part of Czech Humanists or Čeští humanisté. It is a newly formed group promoting secular humanism, a philosophy grounded in reason, secular ethics, human rights, and personal development. While forming their first projects and seeking new members, Czech Humanists advocate for democracy, free inquiry, and anti-dogmatism. Their worldview is outlined in the Declaration of Modern Humanism. Czech Humanists are also members of Humanists International. For more information, contact them at contact@humanists.cz.

Scott Douglas Jacobsen: Today, we’re here with Jiri Müller from the Czech Republic, representing the Czech Humanists. You attended the Humanists International General Assembly 2024 in Singapore, but I could not participate.

I was on a brief ‘vacation’ with Remus Cernea in Ukraine. I don’t recommend visiting there because people are generally trying to stay alive, escape, or are being forced into fighting on the frontlines. There are certainly better vacation spots. What were some of the main focus areas for the General Assembly in Singapore this year?

Jiří Müller: The conference in Singapore focused on secularism and interfaith harmony. The General Assembly itself didn’t have an official theme. Still, the main topics were Afghanistan and the ongoing crises in other difficult parts of the world. Another key issue was how we, as a global network of organizations, can support organizations from the Global South. I think those were the two main themes of the General Assembly.

Jacobsen: In terms of the proceedings, how did the General Assembly portion of the conference go? Were any resolutions passed, declarations revised, or new organizations welcomed into the global humanist movement?

Müller: That’s correct. First, if I’m correct, a few declarations were passed, including one on Afghanistan and another on Venezuela. There was also a commitment to organizing future World Humanist Congresses and other international humanist conferences in more accessible countries. Several new organizations, mainly from Asia, joined the Humanists International family, which was great. The location of the international conference is a perfect choice since we now have member organizations from Malaysia and Indonesia. Meeting the delegates from these two new organizations was especially rewarding at the conference.

Additionally, there was voting and discussion about our voting processes. The discussion on voting in the organization is not entirely resolved. I think it will be revisited next year at the General Assembly.

Jacobsen: Organizations looking to join Humanists International are typically smaller or newer. It’s rare for older, established organizations to join later since they tend to grow alongside the international community rather than joining at a later stage. It does happen occasionally, but it’s not the norm.

What are your recommendations for younger organizations, particularly from a European perspective, where it might be easier to spread humanist values and build a community? How can they find appropriate leadership, secure funding, build their organization, maintain a sense of community, and stay connected to the international network?

Müller: I think you’ve already listed some key points. The Czech Humanists only started in 2023, so we’re a very young organization. It has been incredibly helpful to have friends in the international community who can guide and inspire us on how to run a humanist organization.

I recommend a few things for new and emerging humanist organizations which have been very helpful for us and that we follow closely. First, it’s always good to have proof of activity. When someone comes across your organization, it should be clear what you consider your primary activity or activities you’ve already completed. Discussing humanism or reacting to current events can effectively spread the message and clarify your stance.

But people usually become interested if they see an interesting project. For us, we started a secular news blog called Secular Insights. We also want to start an apostate support group. These projects show people interested in humanism and what it means to put humanism into practice. Another thing I recommend is to look for like-minded people in places where there is already some overlap with humanists.

Humanism is historically well-rooted in slightly more intellectual and middle-class spaces, so universities are a good place to look. I would also recommend progressive campaigning, such as Pride events and organizations related to progressive issues. These tend to align well with humanist ideals. Many people in those organizations, campaigns, and spaces may not realize they are humanists. Still, they would appreciate a community like a humanist one.

I think these two recommendations—proof of activity through projects and knowing your demographic and allies—are the key advice I can give now. But there’s always more to say. I would also recommend seeking advice from organizations in your region. We have very good relations within the Visegrád Four, and I think everyone should try to connect with people in neighbouring countries if they don’t have connections within their own. Atheist and humanist organizations across borders can offer valuable advice and help in the early stages of building a community.

Jacobsen: What was your overall takeaway from the conference?

Müller: One of the big takeaways was how much research and how many projects exist related to secularism and interfaith harmony. It often seems like atheism and secularism are not interesting topics for study, as religious scholars tend to focus on new ways of understanding spirituality and religiosity. But at this conference, I saw excellent speakers presenting fascinating research on secularism and interfaith projects and sharing real-life experiences. They offered practical, perhaps diplomatic, approaches to handling interfaith projects.

Jacobsen: Did you get to explore the larger city of Singapore? When conferences are based in major cities, people often come a bit earlier or stay later to get a feel for the local culture, especially since it might be their only chance to visit. Did you take more time to explore? If so, how long did you stay, and what were some of your takeaways from exploring the city?

Müller: I had the good fortune of exploring the city myself. I even had a few humanists that I met in Copenhagen join me. It was a great experience.

So, I visited many of the parks that Singapore has to offer. Overall, I enjoyed the city, including Singapore’s restaurants, shops, and public spaces. My favourite places were the National Singapore Museum and Gardens by the Bay. The latter is much more well-known than the museum, but I was happy with both experiences. Gardens by the Bay receives high praise, and it lives up to it, which is impressive, given how well-known and popular it already is.

Yes, there were some cultural shocks, such as the cuisine and the sharp contrast between the outdoor heat and the strong air conditioning inside buildings. However, overall, I felt very welcomed in the city. It was easy to navigate, and I enjoyed my stay and many of its wonderful details.

Jacobsen: So, considering how the culture of Singapore mixed with the theme of the conference—interfaith dialogue and harmony—how well do you think the cultural setup aligned with the thematic focus?

Müller: I think the theme for Singapore was very well chosen. The city is an interesting example of how to approach interfaith relations and religious pluralism. You can see streets with churches, mosques, and temples right next to each other. The multiracial and multicultural approaches to the city itself are evident. I would say that the Humanist Society Singapore did a great job organizing the conference, allowing attendees to feel and experience this pluralistic society firsthand.

One of the highlights before the conference was visiting a local mosque and learning about their Religious Rehabilitation Group. This project focuses on helping to deradicalize Muslims who have been jailed for radicalism. It was a very inspiring project, and we learned a lot.

It’s commendable how systematic the approach is. It’s characteristically Singaporean: the state is strict on radicalism, but at the same time, there are local Muslim community volunteers to help those convicted of radicalism. They use their community to address the problem of Islamic radicalism ethically and with care to foster a good, pluralistic society.

Jacobsen: Are there aspects of Singaporean culture or history, especially as a young country that developed rapidly, which stood out to you? Did you notice any humanistic elements in the general culture outside of the conference?

Müller: Yes, especially the emphasis on mutual respect and embracing differences, which felt very humanistic. Singapore’s approach to living together in a diverse society stood out in general culture and outside the conference space. It’s a unique place where respect for each other’s differences is paramount.

In a sense, it was not only nice from a tourist’s point of view, where you could enjoy different types of cultures right next to each other, but it was also very rewarding as a humanist striving to live in an open society. It was encouraging to see this model of a multiracial and religiously pluralistic society in a much different environment than what we typically see with more established, larger Western humanist organizations. Especially compared to countries with more humanists, Singapore showed a different yet successful example.

Jacobsen: A big factor in North American and European humanism is the presence of more aggressive formulations, such as Firebrand Atheism, Militant Atheism, New Atheism, and so on. This approach differs from what you might find in humanistic orientations elsewhere, yet we see these outcroppings in those contexts.

Do you think the Singaporeans had any militant tendencies or was their approach more in line with diplomatic interfaith harmony? Was it more of a cultural difference in the interpretation of humanist values?

Müller: I think it was quite comparable in some ways. There are diplomatic humanists and more provocative thinkers in many Western atheist and humanist spaces. In Singapore, I felt the pendulum swung toward mutual respect, with an understanding of boundaries regarding offence and the subjective perspective on what respect means.

Singapore is not a place for religious radicalism or provocative atheism. However, it is still a place for constructive and critical interfaith discussions. They strike a balance between maintaining respect and engaging in meaningful dialogue.

Jacobsen: What are your hopes for future international humanist conferences?

Müller: I hope that this tradition continues in some form. Regarding how these events should be organized, I believe there should be a strong emphasis on the international aspect and openness to participation from people worldwide.

I hope these gatherings become fertile ground for new organizations, projects, and initiatives. There’s always the risk of falling into “conference humanism,” where we present and debate abstract ideas. However, the emphasis should be on creating real-world projects and activities. The most valuable outcomes of these conferences are when you look back at your notes and see how many new contacts you’ve made and how many new things you can organize with friends from other countries.

What I see at the heart of these General Assemblies and international conferences is that even though we come from different corners of the world, there’s always something interesting to discuss and meaningful to create together. That’s what I hope to see more of in the future.

Jacobsen: Excellent. Jiri, thank you very much for your time today. 

Müller: Thank you so much. It was nice talking to you, and I’m very thankful for the opportunity to share my experience.

Jacobsen: You’re welcome. I’m sure we’ll be in touch in the future.

Müller: Alright. Bye.

Jacobsen: Bye.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Jennifer Edgecombe on Movember and Prostate Health Guidelines

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/10/06

*Video interview available here.*

Jen Edgecombe (She/Her) is the Director of sexual health and Well-Being for Prostate Cancer at Movember in Toronto, Ontario. With over 15 years of leadership in healthcare, Jen is dedicated to improving equitable access to cancer care and enhancing patient experiences. At Movember, she manages and delivers innovative prostate cancer initiatives, focusing on sexual health outcomes for patients and their partners.

Previously, Jen was Manager of Provincial Programs at BC Cancer in Vancouver, where she advanced patient-centred care and fostered cross-sector collaborations across British Columbia. Her role as Clinic Director at Lifemark Health Group and her long-term tenure with the City of Kamloops highlight her expertise in leading high-performing teams and implementing evidence-based practices.

Jen holds a Master of Rehabilitation Science in Oncology Supportive Care from The University of British Columbia. She is a passionate advocate for lifestyle interventions to reduce chronic disease burdens. She is actively involved in community engagement and public speaking.

Scott Douglas Jacobsen: Today, we’re here with Jennifer Edgecombe, the Director of Sexual Health and Wellbeing for Movember. How did you initially get involved with Movember?

Jennifer Edgecombe: Yes, thank you for having me. I’ve been with Movember for three and a half months. Before that, I worked at BC Cancer, the cancer control agency for British Columbia. I led the Patient and Family Experience team and the supportive care work across the province. At BC Cancer, I worked on projects that examined the experience of prostate cancer care for people in British Columbia—evaluating whether they had the information they needed, where there were gaps in knowledge about the next steps in care, and then developing educational processes to help people better understand what to expect and how to engage in shared decision-making. Through our focus groups with people affected by prostate cancer, we found that many were unaware of how significantly prostate cancer treatments would impact their sexual health and function.

So, when I saw the opportunity with Movember to address this issue, I applied immediately, eager to get involved in helping to find a solution to this prevalent and serious issue.

Jacobsen: When do men typically become more proactive about their prostate health? Is it only when cancer becomes a concern?

Edgecombe: Are you asking about screening guidelines?

Jacobsen: Yes, screening guidelines and general awareness of prostate health.

Edgecombe: The challenge is that every country—and even different regions within countries—has its guidelines based on the availability of doctors, tests, and the types of tests covered by public health systems, which can vary widely. Typically, we encourage people with prostates to begin the conversation with their doctors around the age of 50. However, for people of African descent, and those with a family history of prostate cancer, medical associationsrecommend starting the conversation about prostate health as early as age 40.

Jacobsen: Why is there a difference in the age recommendations for people of African descent?

Edgecombe: That’s a good question. There are biological factors at play. Some genetic factors predispose men of African and Caribbean descent to higher rates of prostate cancer than men of other backgrounds. Additionally, access to prostate cancer screening is not as readily available to some demographics. We want to ensure these conversations happen earlier so that treatment can be offered sooner and earlier, if necessary.

Jacobsen: What factors, in terms of environment, lifestyle, and wellness, also contribute to increasing the risk of prostate cancer?

Edgecombe: That’s a great question. There are genetic factors—if a first-degree relative, such as your father or brother, has had prostate cancer, you should consider getting checked. Prostate cancer is not a single disease; it consists of different tumour types and severities, so genetics plays a significant role. Lifestyle factors also matter—exercise, diet, alcohol consumption—all the things we know we should be mindful of contribute to someone’s risk of developing prostate cancer. If you have questions about your risk, speaking with a doctor is always a good idea.

Jacobsen: How much misinformation is there among men about their risk factors? Why don’t they check their health regularly, whether 40, 50, or older?

Jacobsen: Yes, this is a big issue for some individuals. There was a standard of care for a long time. In some areas, it’s still the standard to perform a digital rectal exam. This involves the doctor inserting their finger into a patient’s anus to check the prostate. For many individuals, that’s an uncomfortable and invasive experience, making it a test they would rather avoid.

Many health agencies have sidelined the digital rectal exam in favour of less invasive screening procedures. There are now blood tests that are quite accurate, and there are other tests your doctor can recommend. However, there seem to be two reasons people hesitate: first, the fear of testing because it feels uncomfortable, and second, the mindset of “if I don’t look at it, maybe it won’t exist.” Prostate cancer is a very prevalent disease, so it’s critical to encourage people with prostates to have these conversations and get checked as early as possible. This helps mitigate risk factors and ensures that testing starts early.

Jacobsen: What are comparable cancers in terms of prevalence in the general population?

Edgecombe: That’s a tricky question because there are cancers that are prevalent in the population, such as lung cancer or breast cancer. However, the impact and severity of those tumour types can be very serious. The survival rate for prostate cancer is quite high, so while the incidence of prostate cancer is high among North American men, the survival rate for isolated, localized tumours is also very high. I worry that comparing prostate cancer to something like lung cancer or breast cancer might cause more fear than necessary.

The important thing to understand about prostate cancer is that many people are diagnosed and go on to live very long, healthy lives. At the same time, there are comparable diseases in prevalence and onset, but the treatments and severity are not the same for most people. We want to encourage people to know their bodies and risk factors and get tested early to reduce those risks.

Jacobsen: What are some common detection and treatment modalities when resources are available?

Edgecombe: That’s a great question. The detection and treatment options can be quite sophisticated in more urban or well-resourced areas with advanced medical technologies. One common approach for some types of prostate cancer is called “active surveillance.” This means the doctor will monitor the tumour regularly without immediately resorting to treatment. The idea is to check periodically for any changes and intervene only if necessary, which allows many people to live for a long time with minimal impact on their quality of life.

Another common treatment is surgery, typically performed by a urologist. The urologist surgically removes the tumour, a widely available option since it can be done in most surgical centers. Another option for some people is radiation therapy. In Canada, for example, access to radiation therapy is limited by the availability of expensive machines called linear accelerators, which are not present in every facility. Surgery may be preferred in less densely populated areas simply because it’s more readily available.

For more advanced-stage prostate cancer, there are also hormone treatments and systemic therapies, which target the cancer more broadly and are used when the disease has spread.

Jacobsen: What about in more isolated areas where advanced technologies might not be available for detection and treatment?

Edgecombe: This is another tricky issue, particularly for people in the United States or Canada. In North America, we see significant differences in access to care depending on where you live. In privatized healthcare settings, especially in the U.S., there’s often greater access to innovative treatments and cutting-edge technologies. However, access can be more limited in more rural or isolated areas.

As I mentioned, active surveillance is a viable option for some patients, which can be helpful in areas where more advanced treatments aren’t easily accessible. When treatment is necessary, surgery is generally available because it can be performed in most surgical centers. Patients may have access to radiation therapy in more urban areas or facilities with better funding, but that depends on the availability of equipment like the linear accelerator. For those with more advanced prostate cancer, hormone therapy or systemic treatments are also available options, though again, access may vary based on location and healthcare infrastructure.

So some people might recognize these as chemotherapy-type treatments. As I mentioned, prostate cancer is not a single disease, and it manifests differently in different people. For example, two people can both have prostate cancer, but one may undergo active surveillance while another might need intense hormone treatment, such as androgen deprivation therapy or radiation therapy. It varies from person to person. Additionally, some may have access to advanced private hospitals in the U.S. that offer innovative treatments that others may not even be aware of.

Jacobsen: What are the impacts on sexual health? How are men who are undergoing treatment or are post-treatment for prostate cancer managing the sexual health issues that may arise as a consequence of various treatments?

Edgecombe: Yes, this is an important question. It’s essential to define how sexual function changes and why that might occur. Experts in this field use what’s called the biopsychosocial model to explain changes in sexual function. So, is it biological—something physical that has changed sexual function? Is it psychological—perhaps increased anxiety that is causing changes? Or is it social—factors like relationship dynamics or even broader social factors, such as whether the individual belongs to a minority sexual orientation or gender identity group? These are the three areas we look at when identifying changes to sexual function.

With prostate cancer, there’s added complexity. The risk factors for prostate cancer overlap with risk factors for other diseases that can also affect erectile function. For example, diabetes can cause issues with sexual function. So, suppose someone with diabetes also has prostate cancer. In that case, the question becomes: Is the problem due to prostate cancer, diabetes, or perhaps anxiety? It’s important to consider all these factors.

In many press releases and studies, numbers are given to describe how many people experience sexual health changes related to prostate cancer, but I want to caution us here. There are a few barriers to confidently reporting these numbers. One of them is underreporting—many men may not feel comfortable disclosing changes in sexual function, especially in a society that emphasizes masculinity and the importance of erections. Are they willing to admit that their sexual function has changed? Another factor is the complexity I mentioned—whether the issue is due to diabetes, anxiety, or prostate cancer itself.

Experts seem to agree that most men with prostate cancer will experience changes in sexual function. Some may be able to resolve or improve the issue. Still, we must give people the language and remove the stigma so that they can have these conversations.

Jacobsen: In the biopsychosocial model, what are the chances that sexual function or dysfunction will resolve itself, and how common is this resolution among men who have had or are currently suffering from prostate cancer, especially with the benefit of modern expertise and technology?

Edgecombe: That’s a great question. Much of the current work is focused on redefining sexual scripts, intimacy, and even the role of erectile function as a component of masculinity. It’s difficult to be certain about statistics when it comes to whether two people with the same prostate cancer will both retain or recover their sexual function after treatment. It’s highly individual, and what works for one person may not work for another.

On the biomedical side, various treatments are available to address biological issues. However, there’s a misconception among many people. Some think, “I’ll have the cancer treatment, and if there’s a problem afterward, I’ll just take a PDE5 inhibitor,” which is better known by brand names like Viagra or Cialis, and that will fix everything. The reality is that, for many people, those inhibitors won’t work because the underlying mechanism that they rely on has been altered by prostate cancer therapy.

Other devices, such as vacuum pumps and injections, can be used. Other rehabilitation treatments are also available, and clinics have been established to guide people and their partners through this process. When discussing the resolution, it’s important not to think about it as simply regaining the same function as before. Instead, there’s a shift towards redefining what sexual function means.

Many people define their sexual identity or “sexual script” based on their experiences at 17 when they have optimal health and function. Society tends to focus on penetrative sex as the ideal. Still, that mindset doesn’t always help individuals who have experienced changes due to prostate cancer. There’s an opportunity here to redefine what sexual health and intimacy mean and to encourage conversations that allow people to create a new normal.

Jacobsen: Why are the number of prostate cancer cases projected to double by 2040?

Edgecombe: You’re referring to the study funded by Movember in April. Several factors are contributing to the projected doubling of cases. First, the disease burden is already substantial. With more diagnostic tools becoming available, more cases are being identified. Additionally, lifestyle issues are playing a role. Unfortunately, society is not becoming more active and only sometimes adhering to recommended lifestyle guidelines.

These significant projections should be taken seriously because they will impact healthcare systems, individuals, families, and partners. It’s important to prepare for the increase in cases and ensure we have the resources to manage this growing health issue.

Jacobsen: How did the partnership with Movember come about? Aside from the study, what benefits have come from this partnership regarding raising awareness?

Edgecombe: Are you referring to the partnership with the International Society of Sexual Medicine (ISSM)?

Jacobsen: Yes.

Edgecombe: ISSM has been a global leader in sexual medicine for many years. When Movember was starting, it had always focused on prostate cancer—raising money and awareness about the disease. Early on, Movember identified that the number one side effect men were most concerned about after prostate cancer treatment was the resultant changes to sexual function. Initially, we thought it might be medication management or something else. Still, when we asked people directly, it became clear that sexual function was the most important issue for them.

So, Movember and ISSM created a partnership several years ago to address this concern and find ways to help people manage the sexual side effects of prostate cancer treatment. Together, they’ve been working to provide resources and solutions for those affected.

Jacobsen: I was surprised that the investment was so significant. Movember’s investment in prostate cancer research totalled USD 230.4 million.

Edgecombe: Yes, that’s correct. Across Movember’s entire portfolio, a large portion of that funding is directed towards various cause areas, with sexual health being one of them. The investment spans multiple research areas, and sexual health is a key focus.

Jacobsen: What kind of feedback have you received, whether from media, experts, or other partners, regarding the funding, research, and awareness raised by Movember?

Edgecombe: It’s important to note that while Movember has funded many studies—and research is critical—studies alone aren’t the solution. They are just one part of the puzzle in addressing these issues. The feedback we’ve received is clear: people want action. They’ve spoken about the challenges they face. The research helps us understand those challenges, but the goal is to turn that understanding into practical solutions that help people manage the side effects of prostate cancer treatment, especially regarding sexual health.

Jacobsen: This is the number one issue men are dealing with after prostate cancer. By coordinating and funding the development and implementation of clinical practice guidelines, Movember is truly putting its money where its mouth is and moving the conversation forward. This is going to completely change the experience of prostate cancer treatment for people around the world.

Regarding your question about the response, there has been a lot of excitement and optimism. For many, this has been a bleak area for a long time, and now there is hope. Physicians are going to be equipped with the tools they need to address sexual health changes with their patients. Patients, in turn, will receive the information they need to understand what will happen and how they can manage it. Nurses and allied health staff, including social workers and others on the care team, will also have the necessary knowledge. This ensures that the side effects will be addressed—not necessarily solved. Still, patients won’t be left at home, struggling with life-altering side effects and feeling like there’s nothing they can do or talk about.

This is going to change a lot of people’s lives.

Jacobsen: Has there been any resistance to the provision of these guidelines?

Edgecombe: Could you clarify what you mean?

Jacobsen: Sure. Have you encountered cultural or social resistance as Movember and the medical community introduce these new health guidelines, including recommendations and strategies to help patients? You mentioned earlier that redefining certain traditional models might be challenging in some subcultures within North America.

Edgecombe: Yes, that’s an important point. To clarify for anyone listening—Movember isn’t the author of these guidelines. Movember funded and coordinated the initiative, but these guidelines were developed by the world’s leading experts in sexual medicine, who synthesized the available data. Clinical guidelines represent the highest quality of evidence we have in medicine.

The guidelines consist of 47 clinical practice statements, and the first statement emphasizes that there should be a clinician-led conversation with the patient about realistic expectations for sexual function following prostate cancer treatment. This conversation must also include cultural and social factors. Part of this initiative’s work is ensuring that these conversations are sensitive to the individual patient’s cultural and social background. For example, you mentioned subcultures where traditional models might be more resistant to certain discussions. We recognize that people’s experiences in healthcare differ greatly based on these factors, so the guidelines must consider those differences.

This work is important because these underserved populations are the focus. In every region where we operate—Canada, the U.S., Australia, and others—we’re collaborating with local experts to understand who has historically had poor healthcare experiences, who might be missed by this service delivery, or who may face barriers to access. We’re then working to create culturally and socially appropriate approaches to care so that most people can benefit from it.

Jacobsen: As we’re looking at time, how can people get involved, whether through volunteering, financial contributions, offering expertise, or applying for positions?

Edgecombe: I’m new to Movember, but this work can only be done with people joining the cause. We’re approaching our campaign month in November, and if you can grow a mustache, that’s one way to raise awareness and funds. You can also get involved by moving your body—through walks, runs, or any exercise to raise money. Or you could host a fundraising event with friends and have everyone donate. It’s important to remember that this work requires significant investment, and we want to ensure we can continue impacting as many people as possible.

If anyone wants to get involved, please visit the Movember website for more information. Suppose you want details on the guidelines, this initiative, or sexual health and prostate cancer. In that case, we have a website called True North that is specifically for patients. We’re updating the True North website with the latest guidelines and resources from ISSM, so that patients can access the same information as their doctors. We want patients to be well-informed and empowered to participate in decision-making about their treatment. Those are two great ways people can get involved.

Jacobsen: Excellent. Any final thoughts based on today’s conversation, Jennifer?

Edgecombe: I appreciate the opportunity to talk about this. I believe that the way we, as a society, approach sexual health right now can be harmful to many people. If I can accomplish one thing in this role, it would be to see more people openly discussing changes to their sexual health—especially when it’s related to cancer. We don’t want people sitting alone, depressed, or suffering because of stigma or outdated beliefs about masculinity. I hope that through this work, we can advance conversations about sexual health and masculinity and foster more support for one another.

Jacobsen: Jennifer, thank you very much for your time today.

Edgecombe: Thank you, Scott. This has been great.

More info:

  • Grow The traditional way to Mo for Movember is to grow a moustache to raise funds for men’s health.
  • Move to Get physically active by walking or running over the month for the 60 men we lose to suicide each hour across the world.
  • Host A popular workplace option, get together with your colleagues and do something fun – trivia, a tournament or something creative.
  • Mo Your Own WayA choose-your-own-adventure challenge epic in scope and scale. Think big and go bigger. You make the rules.
  • Learn more at Movember.com.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Professor Gordon Guyatt on GRADE, Core Grade, and EBM

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/10/05

*Transcript edited for readability.*

Gordon Guyatt holds a joint medical appointment and is a Professor of Health Research Methods, Evidence, and Impact at McMaster University’s Faculty of Health Sciences. He is a distinguished member of the Michael G. DeGroote Cochrane Canada Centre and the Centre for Medicinal Cannabis Research (CMCR) at McMaster. Professor Guyatt specializes in evidence-based medicine, developing and applying rigorous research methodologies to enhance healthcare practices and policies. His influential work ensures that clinical decisions are supported by the best available scientific evidence, improving patient outcomes and public health. In addition to leading cutting-edge research initiatives, Professor Guyatt is dedicated to mentoring students and professionals, fostering the next generation of health scientists. His commitment bridges the gap between scientific research and practical healthcare solutions, driving innovation and excellence in the health sciences.

Scott Douglas Jacobsen: The last time we talked was probably–I don’t know–3 or 4 years ago. I believe the lasttouchpoint for us was the red meat study. You were critiquing some general dietary health recommendations. The red meat study raised questions about the degree of risk that can be reasonably proposed to people and how much personal preferences and values play a role in whether they’ll choose to consume three servings of meat per week or so.

Professor Gordon Guyatt: Right. 

Jacobsen: Regarding more recent events, you received the Henry G. Friesen International Prize in Health Research—yet another award! How does it feel?

Guyatt: Nice. 

Jacobsen: Was this in recognition of your overall work in health science, or was it for something specific?

Guyatt: It was for something other than a specific piece of work. It was for my overall lifetime contribution.

Jacobsen: Have you had any updates on evidence-based medicine, especially its definition, use, and practice?

Guyatt: There’s been an evolution. We’re always trying to improve shared decision-making, but it’s challenging. Do you remember what GRADE is?

Jacobsen: I remember the acronym but need help remembering what each part stands for.

Guyatt: I am also trying to remember what each part stands for. 

Jacobsen: Wasn’t it about appropriate systematic reviews? 

Guyatt: GRADE stands for Grading of Recommendations, Assessment, Development, and Evaluation. It’s a framework for assessing the quality of evidence and deciding what’s trustworthy. It also helps move from evidence to recommendations or action. GRADE has been a big hit and is now used by over 110 organizations worldwide. Many consider it the standard for systematic reviews and guideline development.

However, GRADE has become too complex. Over 50 papers explain various aspects of applying it, and some of the guidance contradicts itself because of evolving changes. Some of it could be more sophisticated for many users. As a result, we are creating something called “Core GRADE.” It’s meant to simplify things by focusing on the essential components people need to know. We’re producing a series of papers about Core GRADE.

Jacobsen: What is in Core GRADE, not Core GRADE or general GRADE?

Guyatt: Well, it’s a bit difficult because it’s highly technical. We first say that methods are now available to compare a whole range of treatments simultaneously. But for Core GRADE, we’re comparing treatment A to treatment B. The more complex evidence evaluation methods are not part of our Core GRADE. We’ve identified benefits and harms, certainty of evidence, and values and preferences as key criteria for moving from evidence to recommendations.

But we’ve also identified issues like cost, resources, acceptability, feasibility, and equity may be involved. There’s a more advanced “evidence-to-decision” structure where you check off boxes for each factor. In Core GRADE, we say, “Please consider these issues.” However, we ask people to consider these issues without requiring them to fill out the entire chart, which can be time-consuming and energy-intensive. We’re trying to eliminate what you might call the “flat of the curve”—in other words, tasks that consume time and energy without significantly improving the result.

That’s an example of the kind of simplification we’re aiming for, where we say: “Think about these issues, but you don’t need to go through the whole process.”

Jacobsen: In addition to these modifications, are you developing new review methodologies or primarily focused on improving existing ones, such as GRADE or Core GRADE, or are you outside of Core GRADE?

Guyatt: Another key issue within the methods community is the ongoing tension between simplicity and methodological sophistication. What has happened to GRADE and some other areas is that there’s been an excessive focus on methodological sophistication without enough attention to keep things simple and manageable for users. So, we’ve just submitted a paper to The BMJ after going through a process of creating a simpler, yet still rigorous, way of assessing the risk of bias in randomized trials.

We’ll be introducing a new risk-of-bias instrument for randomized trials. A few years ago, we also developed a systematic approach to assessing the credibility of subgroup analyses, which is gaining traction and proving effective. These projects aren’t entirely new frameworks like GRADE, which fits under the broad umbrella of evidence-based Medicine (EBM). Instead, they’re components of the broader EBM and guideline process that aim to simplify and improve specific aspects.

Jacobsen: One of your papers was titled “Successes, Shortcomings, and Learning Opportunities for Evidence-Based Medicine from the COVID-19 Pandemic.” What were the successes, shortcomings, and lessons learned from the pandemic?

Guyatt: As a global EBM community, one of our successes was rapidly producing evidence from randomized trials. One of the key innovations was using “adaptive trials,” also known as “platform trials”—probably a better term. Platform trials involve:

  • Setting up multiple centers worldwide or within a jurisdiction, following a single protocol.
  • Using the same data collection forms.
  • Adhering to the same ethical standards that we would follow for any trial.

But in this case, it’s for a series of trials.

So, for example, if you’re testing Drug A for a particular condition, you’ll collect the same types of data and measure the same outcomes across all sites. 

And when you finish with Drug A, you don’t have to start all over again. You have all your centers signed up for a series of trials, all your data collection systems in place, your ethics approvals set, and everything ready. You move from one drug to the next. We had several of these platform trials running worldwide. As a result, we quickly identified three treatments that work for non-severe COVID-19 and three classes of treatments that work for severe COVID-19. That all happened rapidly. So, that was one big success.

The next step was quickly synthesizing the evidence from these trials. Up to 20 trials were published weekly at the height of the pandemic. Two major groups, including one at McMaster University, set up large operations to process this data. We had the resources to do this because many high-level grad students and junior faculty could handle the volume. We established this operation to process the 20 weekly trials, produce analyses, and identify what treatments worked and what didn’t.

We also incorporated network meta-analyses, which I referred to earlier, that allow for simultaneous comparisons of multiple treatments. So, instead of comparing Treatment A to a placebo or no treatment, you can compare A to B, C, D, E, and F and B to C, D, and so on. We weren’t just synthesizing data from these trials; we were conducting network meta-analyses.

The next step was to incorporate the evidence into the guidelines quickly. We streamlined the process of developing guidelines, building on work we’d already done. I’ve worked extensively with the World Health Organization on developing COVID-19 guidelines. We managed to accelerate the entire process.

We could quickly produce evidence from randomized trials, synthesize it into systematic reviews, and develop trustworthy guidelines to help clinicians manage their patients. That was a big success.

There were limitations, particularly in the public health sector. Public health responses were only sometimes managed as well as they could have been from an evidence-based perspective. One mistake that stands out is the failure to acknowledge uncertainty in decisions.

For instance, policies often shifted without explaining the reasoning: “Do this, now do that. Oh, no, do the opposite.” One significant error, in hindsight, was closing schools. It became apparent relatively early that children were at low risk. Yet, schools were closed, causing significant harm, particularly to vulnerable and disadvantaged low-income families. The cost of this decision was huge.

The question is, how could that decision have been made better? Acknowledging the uncertainty upfront helped. 

Jacobsen: When did you first start writing for newspapers?

Guyatt: Oh, God. About 25 years ago—maybe 20 years. I’d have to check. It’s been long enough that I’ve forgotten exactly when I started.

Jacobsen: You tweeted or posted about avoiding paragraphs longer than three sentences on X. Why that specific length?

Guyatt: When I started writing for newspapers, I realized I needed to adjust my writing style. I had been reading newspapers all my life, but I hadn’t noticed how they were written. I decided to analyze what makes good newspaper writing. I was shocked that most newspaper paragraphs are only one or two sentences long. Occasionally, they’ll have paragraphs with three sentences, but that’s about it.

I thought, “Whoa, if I’m going to write well for newspapers, I must follow this style.” So, I started writing paragraphs that were at most three sentences, often just two and sometimes even one. Then, I realized that if this approach makes writing clearer in newspapers, it might also work in scientific articles. And, in my experience, it does.

It does make things clearer in scientific articles. That evolution of my writing significantly affected how I approach scientific writing. 

Jacobsen: Do you have any tips for individuals who want to write about science but don’t need a background in it? I’m thinking of journalists and others, such as poets or writers, who want to express scientific ideas.

Guyatt: Sure. I wrote a paper more than 20 years ago specifically addressing this issue—journalists writing about health. How can journalists do a good job writing about health? Assuming they’re already good writers—that’s another issue entirely, but let’s assume the writer is good—one major problem health journalists face is that scientific findings are often oversold.

A good health journalist will repeatedly caution, “There’s much hype around this, but it’s probably oversold. Let’s be careful and wait for more evidence.” The problem is, this doesn’t make it into the newspaper. The editor will likely say, “Boring, boring, boring. Give me something exciting.” So there’s this huge incentive to declare, “Great breakthrough!” because that will make the article newsworthy. But if you write, “This isn’t such a great breakthrough,” the article often gets ignored.

It’s a tough position for health journalists, but if you want to do a good job, you must emphasize skepticism. One piece of advice: when there’s a purported breakthrough, don’t talk exclusively to the person who made the discovery. Talk to other experts in the field and see what they think about this so-called breakthrough.

And if you do talk to the discoverer, be aware of their inherent conflict of interest. They have every incentive to make people believe they made a significant breakthrough—they want invitations to speak worldwide, recognition, and more research opportunities. There’s a natural incentive to oversell the discovery. Also, follow the money. Who funded the research? Often, it’s a drug company with a vested interest in promoting the findings. There are multiple incentives to oversell.

Jacobsen: The last time we spoke, you mentioned a colleague working on something related to stroke risk. You said he might have found a way to reduce that risk. Was it Devereaux?

Guyatt: Yes, that’s right. Devereaux has done incredible work, but it focuses more on preventing complications after surgery. Specifically, he’s shown that low doses of anticoagulants can prevent cardiovascular events, including heart attacks and strokes, after surgery. That’s probably what you’re referring to.

Jacobsen: What kind of risk reduction are we talking about?

Guyatt: I don’t know off the top of my head, but it’s around a 30% relative risk reduction.

Jacobsen: There’s been much discussion about losing trust in vaccines. What do you think are the causes and costs of that?

Guyatt: One of the things I’ve learned as an evidence-based practitioner is to quickly identify when I don’t know the evidence on a particular question. I avoid launching into speculative answers. I’m not a sociologist, and I don’t know which branch of social science would be best suited to address your question. I could speculate, but I wouldn’t be better at it than anyone else.

Jacobsen: That’s a fair point. You’ve made similar points in some of your posts. You’ve mentioned that when we receive criticism, we immediately get defensive. What is a more constructive response to that, rather than feeling threatened?

Guyatt: Well, the first thing I do is label it red alert. I’m feeling defensive and likely to respond in a sub-optimal way. Generally, the optimal way to respond is to say, “You may have a point.” Someone is pointing out a possible limitation in your work, so the first step is acknowledging that.

If you’re feeling defensive, it’s often a sign that the person has a valid point. So, you acknowledge it and say, “This doesn’t mean that everything I’ve put forth is fundamentally flawed, but it almost certainly means there are some limitations.” Considering those limitations and recognizing that your defensive feelings likely mean the other person has a point is a better way to handle the situation. Quickly acknowledging when someone has a point—even if it’s one I’d prefer not to admit—has been helpful.

Jacobsen: When we discussed red meat studies, we touched on some evidence that countered traditional health guidelines, specifically relative risks. Hypothetically, suppose someone wants to live the longest, healthiest life using evidence-based medicine. What tend to be the things most supportive of those goals and values?

Guyatt: Don’t smoke! The number one thing is: if you’re a smoker, stop. If you’ve never started, don’t. That’s the most impactful step for a long and healthy life.

After that, we’re talking about lifestyle factors. The evidence for dietary recommendations is limited. The Mediterranean and low-fat diets may increase lifespan, but the evidence isn’t robust. It’s not conclusive, but it’s still worth paying attention to.

Exercise seems like a good idea, but the evidence could be better. While it’s generally beneficial, I can tell you from personal experiences—such as my biking accidents—that it can also lead to injuries. I even had a subdural hematoma once. So, while I might have said, “Exercise probably won’t hurt you,” it depends on the type of exercise you choose. It certainly can hurt you.

Jacobsen: Outside of that, is there evidence in general to pick your parents well?

Guyatt: Absolutely, yes. 

Jacobsen: What’s your general assessment of the current landscape of popular health reporting? As a non-expert journalist, has there been improvement, or are things largely the same?

Guyatt: I have yet to focus much on critically reading popular health articles, so I’m not well-equipped to answer that in detail. However, as mentioned earlier, health journalists face a very difficult position. There’s a demand for bold, eye-catching statements, even when the evidence doesn’t necessarily support them. The challenge of balancing evidence with the need for sensational headlines remains unsolved.

Jacobsen: If we take a generalized approach to evidence-based evaluation, how do standardized tests compare to high school grades in predicting academic success?

Guyatt: Completely outside of my expertise. 

Jacobsen: Are there any other lessons from COVID?

Guyatt: One thing I should have mentioned earlier about the success of evidence-based Medicine during COVID-19 was how we handled journal publications. Traditionally, from the time you submit your paper to the time it’s published, months go by. And if you talked about your findings beforehand, top journals would refuse to publish your work because they wanted the scoop.

During COVID, it became clear that this was completely irresponsible. Journals softened their stance and allowed pre-publications or preprints to circulate, which helped get critical findings out quickly. However, now that the crisis has passed, we’re seeing a return to the old ways. Even though important findings should be published quickly, they don’t get out as quickly as they should.  

There were all these pre-publications. Before, when you did a pre-publication, the journals would say, “No way.” Thank God they did in these situations. The problem was that money was not available to do the research. But as soon, things were back to the way they were before. We have not lost everything but temporarily lost everything during COVID.

Jacobsen: Who are the main academic opponents of evidence-based medicine and the GRADE approach? I may be framing it improperly, too.

Guyatt: There is slower uptake in certain areas. The opposition has gone underground because everyone calls themselves “evidence-based.” “Evidence-based” is evidence-based without necessarily being evidence-based in how we think about it. There are mutterings here and there, but what used to be the fundamental challenge is not there anymore. 

There are areas of slower uptake. Concerning GRADE, the oncology community needs to be faster. That one occurs to me. So, it is not opposition. It is a limited uptake, with more enthusiastic uptake in some areas than others. 

Jacobsen: How do you see sloganeering as a problem in reporting on evidence-based medicine? So I can clarify. You were noting how evidence-based this and evidence-based that is. The way you’re saying that I sense a certain way in which public reportage on evidence-based medicine or people wanting to use the phrase “evidence-based medicine” because of its weight can lead to misunderstandings. Not only about how it is done but also about what it truly means to be appropriately evidence-based. 

Guyatt: The biggest limitation getting on for 25 years, we’ve been making a big fuss that a central core of EBM is that evidence doesn’t tell you by itself what you do, but only if it is evidence in the context of patient preferences and values. Yet, people still have trouble grasping that. They think evidence-based medicine is all about randomized trials, but it’s not. It’s about finding the best available evidence to inform a decision one is facing. People have difficulty getting that, as well.

Jacobsen: Are there areas of medicine where “GOBSAT” (Good Old Boys Sitting Around a Table) is still a methodology?

Guyatt: I need to be made aware of any surveys on this, but there are areas where it’s still likely to occur, particularly in situations where high-quality evidence is unavailable or unlikely to emerge. For example, I have gone to meetings for rare diseases. Understandably, you have kids with terrible genetic diseases. Their lives have function going down. Something comes up. “We cannot wait to find out whether it works. You have to save the kid now.” This reaction is completelyunderstandable from an emotional standpoint but presents challenges from a scientific perspective.

But if someone says, “Our values and preferences are such that we’re ready to spend $1,000,000 a year,” that’s a serious consideration. They may spend that much money to give a child something that may have no beneficial effect and could cause harm. But if they value possible and unlikely improvement, then fine—let’s do it.

However, let’s keep the same rules to avoid acknowledging low-quality evidence. They don’t like calling it “low-quality evidence.” Let’s recognize that some things are simply more trustworthy than others. GRADE calls “low-quality evidence” untrustworthy, but they want to rename it.

For instance, the nutrition community has developed the NutriGRADE approach. Essentially, they say, “What you guys call low-quality evidence, we consider good evidence.” I understand their position and am sympathetic to their dilemma, but it’s still problematic.

Jacobsen: That reminds me of something we discussed in a previous interview that is worth re-emphasizing: fraud in the medical community. While it does happen, it doesn’t happen that frequently. For the most part, when fraud occurs, it gets caught, and they are penalized. This seems to be true for academia as a whole, too. What are the key points to emphasize regarding fraud in the medical community?

Guyatt: I can’t think of anything specific at the moment. What exactly are you asking about?

Jacobsen: I’m asking about the skepticism some people might have regarding the prevalence of fraud in the medical community. You’ve mentioned before that fraud is rare and usually gets caught. Can you elaborate on that?

Guyatt: Ah, now I see what you’re getting at. Yes, I believe fraud in the medical community doesn’t happen very often. When it does, it generally gets caught. It might happen more frequently than I used to think, but still, it’s uncommon.

After digging deeper, I found that there have been cases where people have uncovered more instances of fraud than expected. However, these are usually low-impact studies that need more attention. If someone commits fraud in an area that few people care about, it’s less likely that anyone will put in the effort to expose it.

Large-scale fraud that significantly impacts medical practice or research is rare. It is also unusual for fraud to lead to changes in major medical protocols or treatments.

Jacobsen: You mentioned the NutriGRADE approach earlier. Could you expand on that?

Guyatt: The NutriGRADE approach is used in nutrition and ranks evidence differently than in GRADE. They’re more willing to consider certain kinds of evidence “good” that we would label as low-quality. This creates challenges, as their system doesn’t align with how we assess the reliability of evidence. Still, it reflects the different values and needs within their field.

Jacobsen: What is NutriGRADE?

Guyatt: I only know some of the details, but it was developed about a decade ago or so. Essentially, they say, “We’re going to move the goalposts.” For example, these observational studies that GRADE would classify as low-quality evidence, NutriGRADE calls moderate-quality evidence. They claim that their nutrition studies produce more trustworthy evidence than GRADE suggests.

Jacobsen: Would you consider NutriGRADE reliable at all?

Guyatt: When you use the word “reliable,” it has a specific technical meaning for me as a methodologist. But if you mean in a broader sense—whether it’s trustworthy—here’s how I’d explain it. Let’s say you have two identical bodies of evidence. They are the same regarding how the studies were conducted, and the inferences you draw from them are identical.

Now, in one case, you could conduct a randomized trial. On the other hand, it’s impossible to conduct one. Are these two bodies of evidence equally trustworthy? The people who can’t conduct randomized trials might say, “Yes, let’s consider this more trustworthy since we’ll never have a trial.” But that’s not a tenable position. If the evidence is identical, it should be treated the same, whether or not a trial is feasible.

Jacobsen: You are a fan of acronyms. What is MAGIC, or the Making GRADE the Irresistible Choice initiative?

Guyatt: MAGIC is a group I’m involved with, and it’s focused on improving what we call the “evidence ecosystem.” An evidence ecosystem involves several steps: basic science informs observational studies, which inform randomized trials. Then, randomized trials inform systematic reviews, and systematic reviews inform guidelines. These guidelines then inform dissemination strategies to get evidence-based information out to clinicians and patients. It’s all about making the flow of evidence more efficient and actionable.

MAGIC’s role is to improve this evidence ecosystem. For example, during the pandemic, MAGIC helped enhance the system by establishing a collaboration with The BMJ for what we call “BMJ Rapid Recommendations.” We scan the literature for new, practice-changing evidence, quickly conduct systematic reviews, assemble a guideline panel, and produce trustworthy guidelines. These are then rapidly published in The BMJ.

During COVID-19, having already built this collaboration with The BMJ and the World Health Organization (WHO), MAGIC brokered a further collaboration between The BMJ and WHO. We served as consultants and partners with WHO to make sure the evidence ecosystem worked as efficiently as possible, especially when rapid decision-making was crucial.

At McMaster, we were one of the groups involved in a living network meta-analysis, where we processed all these trials to gather the necessary evidence. This evidence informed the World Health Organization (WHO) guidelines. So, while we didn’t create the evidence from the trials, we summarized it and brought it to the WHO, saying, “Here’s the latest evidence.”

We also acted as methodologists, helping the guideline panels move from evidence to recommendations. The day WHO publishes its recommendations, they’re also published in The BMJ. This way, the guidelines reach two different audiences simultaneously. WHO’s audience includes decision-makers, particularly in low-income countries, and The BMJ reaches a clinical audience. It was the first time this type of coordinated publication had been done.

This was MAGIC fulfilling its mission: processing evidence quickly, feeding that evidence into a trustworthy guideline process, producing trustworthy guidelines as fast as possible, and then disseminating the information effectively.

Jacobsen: I saw a tweet from September 25, 2023, that said, “Every high-income country with universal public healthcare has universal public prescription drug coverage, except Canada. It is time to change that with a public pharmacare program.” Does that sound correct?

Guyatt: You’re quoting me! We should have a universal pharmacy coverage system. However, claiming that every other country has universal coverage might stretch the truth, but it makes a political point. The gist is accurate: Canada is one of the few high-income countries without universal prescription drug coverage.

Jacobsen: Can you elaborate on that?

Guyatt: It’s true that in Europe, for example, well over 50% of drug payments are publicly funded, while in Canada, a large portion—over 50%—comes out of people’s pockets. In some European countries, it’s as high as 60-70% publicly funded. Canada did something odd—we decided to pay for doctors and hospitals. Still, we didn’t include prescription drugs in our universal healthcare system. Other countries have a more balanced approach to covering healthcare costs.

Jacobsen: Why did Canada take that approach? Was there a historical reason?

Guyatt: It goes back to the 1960s, to Tommy Douglas in Saskatchewan. The initial idea was to include drugs in the healthcare system, but it was something the government said they would get around to. They never did.

Jacobsen: Which European countries that offer universal prescription drug coverage are the most efficient in terms of cost and efficacy of outcomes?

Guyatt: My knowledge here is somewhat superficial, but I haven’t seen a single “role model” system that Canada could copy exactly. Some countries do certain things better, while others excel in different areas. It’s not as straightforward as saying one system is the most efficient overall.

Whether one system works better depends on local culture or specific policies. I’m unclear about which factors are most important.

Jacobsen: Speculative question: What gaps in the GRADE approach or evidence-based medicine could theoretically be addressed in the future, either as a new methodology or something outside its current scope?

Guyatt: I need help identifying any major gaps in GRADE, but we still face big challenges in efficient shared decision-making. Clinicians worldwide are time-constrained, and figuring out how to implement shared decision-making optimally remains a challenge.

Jacobsen: Could you break that down for those who might not be familiar with the concept?

Guyatt: Sure. One example we often use involves atrial fibrillation, an abnormal heart rhythm that significantly increases the risk of stroke. We have anticoagulants that reduce the risk of stroke but also increase the risk of serious bleeding. How do you present this information to patients so they can make informed trade-offs? It’s a delicate balance. Another example is breast cancer screening—if women fully understood both the magnitude of the benefits and the downsides, many would likely say “no thanks” to screening. But we don’t always present these choices in a way that helps people fully understand what they’re deciding.

Jacobsen: Could future systems, like large language models, help make this information more accessible?

Guyatt: Large language models won’t solve this issue. We still need to improve how we present the information. The key is conducting randomized trials on different methods of presenting choices to patients, but it takes work.

Jacobsen: Gordon, thank you again for your time, sir. I appreciate it.

Guyatt: Oh, are we finished? That’ll give me a few minutes to say hello to the person who just came into the room—my 101-year-old stepmother.

Jacobsen: Take care. Bye for now.

Guyatt: You too. Bye.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Nathan Givoni & Simon Szewach on Gelteq

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/10/03

Nathan Givoni is the Chief Executive Officer and cofounder of Gelteq. He is a trusted health and wellness professional and qualified dietitian with over 15 years of experience. He founded (and later sold) Lifestyle Breakthrough, a medical and allied health consulting company with locations across Australia. He has launched and continues to support a not-for-profit health promotion charity, the Metabolic Health Foundation, to help address the growing epidemic of metabolic-related conditions in Australia. He earned a Bachelor of Science in Physiology & Psychology, First Class Honors in Physiology, and a Bachelor of Nutrition and Dietetics from Monash University. Nathan has worked as an adjunct lecturer at Monash University and has published multiple papers after his undergraduate degree.

Simon Szewach is the co-founder and Executive Chairman of Gelteq, a global biotechnology company specializing in formulating, developing, and manufacturing an innovative and new ingestible gel technology. He has successfully launched new product trends in the finance, health, technology, and sports sectors with companies such as nTouch Pty Ltd, a proximity-based marketing platform, and StartHere.com.au, an incentive-based shopping platform. Simon is also the co-founder and Director of the Sports Diplomacy Alliance and holds a Bachelor of Business in Banking & Finance and a Bachelor of Arts in Asian Studies (Korean) from Monash University in Australia.

Scott Douglas Jacobsen: Today, we are here with Nathan Givoni and Simon Szewach, cofounders of Geltech, and its Chief Executive Officer and Executive Chairman, respectively.

To start, the reason for founding this company relates to some people’s problems with something as simple as swallowing a pill. Difficulty with this is called dysphagia. How significant is this issue? How prevalent is it? And what came to mind when you noticed the need for a solution?

Givoni & Szewach: Globally, nearly 800 million people struggle with swallowing. About 600 million are adults, and a couple hundred million are children.

We see this as a crucial issue for those with trouble swallowing standard medications, whether pills, capsules, gummies, or similar. If people can’t take their medications to manage medical conditions or even take nutritional supplements, they will struggle to maintain their health. It is essential to provide a solution that allows them to improve and maintain their health. This issue affects older adults as well, as dysphagia can arise from various medical conditions, including those treated with radiotherapy for cancer. So, there is a wide range of causes.

For us, it’s about addressing a much larger market than most people realize and ensuring it’s well-served.

Jacobsen: What is the basic science behind this drug delivery system to overcome dysphagia?

Givoni & Szewach: We’ve developed a gel-based product that can be delivered through a pouch with a nozzle. Essentially, it’s a thickened liquid designed to deliver nutrients or medications. We offer a range of textures, specifically varying thicknesses, which meet the dysphagia criteria. There’s a standard called IDDSI (International Dysphagia Diet Standardisation Initiative), which sets thickness levels appropriate for people with dysphagia based on their assessments. We have developed a gel base that meets each of these levels.

The core of the technology is creating a uniform, consistent thickness and a gel matrix that can stably hold nutrients. Additionally, we can modulate the taste of ingredients to make them more pleasant. Many medications or nutritional products can taste unpleasant when converted to a liquid or gummy form. We work on taste modulation and masking to improve the user’s experience.

Jacobsen: How do you make this palatable for animal medications?

Givoni & Szewach: It’s easier for them to consume animal medications because you can’t just feed an animal medication directly — you don’t want to get bitten in the process! We flavour the product with animal palatants to make it something they enjoy consuming. We might use flavours like chicken, beef, or fish, depending on the need.

We keep the dose small and manageable. It can either be squeezed directly into the animal’s mouth, making it easy to administer or used as a food topper. Whatever the preference of the person or the animal, we provide options to work through the medication or nutritional space.

Jacobsen: Regarding flavour modulation, do you conduct human trials to determine the top five flavours people like? Does that help bring a concept to market more easily?

Givoni & Szewach: We rely heavily on anecdotal evidence and existing trials related to regional flavour preferences. Rather than being too specific, we collaborate with customers from different regions worldwide and tailor the flavours accordingly. For example, Asia might prefer flavour profiles different from those of the United States. We try to match flavours to regional tastes and preferences.

Jacobsen: What are some of the popular flavours?

Givoni & Szewach: Common flavors include orange and apple. Depending on the product, you also have berry flavours like strawberry or blueberry. Some people associate certain flavours with health benefits. For example, blueberries are linked to cognitive health, so people prefer that association with certain products. More exotic fruits and coconut-based flavours might be popular in regions like the Middle East.

Jacobsen: How do you ensure the stability of the nutrients in the gel and prevent them from degrading over time?

Givoni & Szewach: We conduct rigorous stability testing to ensure the nutrients remain stable and effective for at least a two-year shelf life. The gel matrix is designed to protect the nutrients by preventing exposure to air, which helps avoid oxidation and ensures the ingredients don’t degrade over time.

Jacobsen: Are there differences between fat-soluble vitamins and minerals versus water-soluble ones when it comes to preserving their stability in the gel?

Givoni & Szewach: Yes, there are differences. Our base formula has variations, which are protected by our intellectual property (IP), allowing us to accommodate water- and oil-soluble ingredients. The formulation for water-based ingredients is slightly different from oil-based ones to maintain the required stability.

We can combine water- and oil-soluble ingredients in one product or keep them separate in different products. We adjust the gel matrix accordingly to accommodate each.

Jacobsen: How do you develop partnerships to scale this up and help the 630 million adults and 100 million children who have difficulties swallowing pills?

Givoni & Szewach: That’s a great question. We work with several B2B customers who may already offer different solutions, such as pills, powders, or tablets. We aim to partner with them to introduce an innovative delivery system for their customers. Many people who couldn’t take pills or powders now have access to a solution. It’s a B2B solution from our end.

Jacobsen: What barriers and hurdles have you encountered, and what do you anticipate as you develop the technology further and expand the business?

Givoni & Szewach: The main barrier is that it’s still a new delivery system. Traditionally, pills, powders, tablets, and pastes have been around long, so people sometimes associate gels with pastes. Pastes can have negative side effects, like getting stuck on the tongue and requiring water afterward. Our solution is much more hydro-based, so you don’t need to take anything after it. The challenge is getting people to adopt this new solution, which not everyone has tried before.

Jacobsen: So, you’re pointing to more of a cultural and social barrier, where people are used to taking pills?

Givoni & Szewach: Yes, absolutely. However, once people try the gel solution, they tend to have a much better experience than other delivery methods and almost enjoy their treatments.

Jacobsen: Are there countries where there isn’t a strong culture of taking pills or capsules and where gels might be more easily accepted because there isn’t a preexisting barrier?

Givoni & Szewach: It’s more common in ethnic communities, like in China with traditional Chinese medicine or Indian ethnic medicines, where they might have used other delivery methods that aren’t as tied to pills, powders, and capsules.

Jacobsen: Where are you looking to make the biggest impact on expansion in the 2020s? How are you planning to bring this delivery method to the mainstream market? Is it a regional product?

Givoni & Szewach: No, it’s both. From a regional perspective, we focus on North America and see significant growth for GelTech there in the next 12 months. We’re opening new offices on both the East and West Coasts. Asia-Pacific continues to be a major market for us, and we see that expanding. We’re also moving into the MENA region (Middle East & North Africa) and have early product rollouts in Australia.

As for the products themselves, over the next 12 to 24 months, we’re focusing on the nutraceutical space, looking at vitamins and tablets, and exploring different sports market opportunities.

Givoni & Szewach: We’ll roll out a range of sports-based products globally across different sports. Later, we’ll extend this to the animal space and eventually to the pharmaceutical space.

Jacobsen: Do different gels have the potential to be slow-release versus rapid-release, depending on the application? For example, someone in sports might need rapid release, while a regular consumer needs a daily dose of a particular vitamin.

Givoni & Szewach: Yes, absolutely. We customize the release mechanism based on the product’s purpose. If it needs to be slow-release, we ensure the base is suited for that. Conversely, we can adjust the formulation for rapid release, often used in the sports sector.

Jacobsen: What are potential future adaptations of this technology in a more advanced form?

Givoni & Szewach: The biggest area of future development is in the pharmaceutical space. We’re currently working on getting products through regulatory approval in different regions and continuing to adapt for various medications. We’re also exploring poly-pill options, which combine therapies, to ensure we can reach a much larger audience in the medication space.

Jacobsen: Are there any substances that cannot be taken in a stable gel form and would require a different methodology?

Givoni & Szewach: Some compounds, particularly those administered by injection — subcutaneously or into other regions — are only stable when injected. These substances are not currently a priority for oral dosage forms, so we haven’t tested them in a gel format. However, we may explore these options as we scale in the future.

Jacobsen: Personal question: How did the two of you meet?

Givoni & Szewach: Well, we met in Melbourne, Australia, through a mutual colleague. Nathan and I are from the same city and attended the same school, although we were a few years apart and didn’t know each other back then. Our colleague introduced us, and Nathan was working on a new gel delivery system. The rest, as they say, is history.

Jacobsen: Are there any other areas I still need to cover that should be mentioned for this particular product or technology?

Givoni & Szewach: No, you’ve covered most of the key areas related to the business. Your questions have allowed us to address everything important.

Jacobsen: Excellent. Simon and Nathan, thank you both very much for your time today.

Givoni & Szewach: Thank you, Scott. We appreciate the opportunity.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Yahya Ekhou on Human Rights Activism and Islam

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/10/02

 Yahya Ekhou is an author, human rights activist, and political campaigner from Mauritania. He holds a master’s degree in NGO Management. He is the founder and President of the Network of Liberals in Mauritania. Among his notable achievements is the 2017 Arab Youth Excellence Award, presented in Cairo, Egypt, by the League of Arab States and the Arab Youth Council. He frequently participates in international conferences.

His autobiography, *Freie Menschen kann man nicht zähmen* (Free People Cannot Be Tamed), was published in German on December 1, 2022.

Scott Douglas Jacobsen: What came first for you: the atheism or the need to freely express yourself?

Ekhou: As an author and human rights defender, my journey towards atheism and the need to express myself freely has been intertwined yet distinct in their origins and development.

The need to freely express myself came first. From a young age, I recognized the power of words and the importance of sharing my thoughts, experiences, and perspectives without fear of repression. Growing up, I saw how suppressing ideas and voices led to stagnation and injustice. This realization ignited a passion for defending the fundamental human right of freedom of expression. I believed, and still believe, that everyone should be free to voice their beliefs and challenge the status quo without facing persecution.

Atheism came later, after deep reflection and a quest for understanding. As I explored various religious beliefs and philosophies, I gravitated towards skepticism and a reliance on reason and empirical evidence. My commitment to human rights and freedom of expression further reinforced my atheism, as I encountered instances where dogmatic beliefs were used to justify the suppression of dissent and the violation of individual rights.

Thus, while the need to express myself freely was the initial spark, it was through this freedom that I came to embrace atheism. Both elements are now integral to my identity and work, reinforcing the other in my pursuit of a more just and open society.

Jacobsen: Is the idea of atheism as a mental deformity common in your upbringing?

Ekhou: I grew up in a society where the dominant narrative was tightly controlled, especially concerning matters of belief. Atheism was rarely spoken of openly, and when it was, it was often in the hushed tones of fear or derision. In the world of my childhood, atheism was framed not as a legitimate worldview but as a dangerous heresy, a “mental deformity,” as you put it. This wasn’t simply the view of religious authorities but embedded in the fabric of the state and society itself.

To challenge belief was seen as a challenge to the very order of things. People who questioned the existence of God were branded as broken, misguided, or even treasonous, as if doubt itself were a contagion to be stamped out. It wasn’t until much later when I had access to broader perspectives and was no longer under the yoke of authoritarian control, that I could reflect on the idea of atheism and, indeed, on faith itself as something deeply personal and complex, not simply a deformity of the mind.

In my case, atheism became a symbol of rebellion. In prison, stripped of my citizenship and my right to belong, I realized that the rejection of imposed belief was also the rejection of imposed identity. So, no, atheism was not common in my upbringing, but it became an expression of rebellion and freedom of thought.

Jacobsen: When you call atheism an instinct, do you mean it’s the default at birth and then religion imposes a theistic concept on it?

Ekhou: When I refer to atheism as an instinct, I am speaking less about it as a philosophical stance and more about a fundamental state of being an absence of belief, a natural default, if you will. Yes, at birth, before language and dogma mould us, we begin with curiosity, a sense of wonder at the world, and a complete lack of imposed narratives.

Only later, through the hands of family, society, and institutions, we are shaped into believers. Like all beliefs, theistic concepts require instruction and ritual to take root. They require repetition, reinforcement, sometimes fear and often love. Without this, I believe we remain in a state of openness, not yet grasping for the answers religion provides.

In this way, atheism or, perhaps more accurately, non-theism, feels like the default setting of human consciousness. It’s not a rejection but an unformed question, an instinctual skepticism that exists before the imposition of structured belief. Religion, while offering answers, can often smother that original curiosity under layers of doctrine.

In exile, I’ve had the chance to reflect on what we are born with versus what we are taught. Religion is powerful, no doubt, but it must be fed constantly. It must be nurtured by the systems that propagate it. Without those systems, the instinct of atheism of questioning, of not knowing, quickly returns.

Jacobsen: What was the overwhelming bad that influenced the decision to leave it?

Ekhou: Leaving Islam was not a decision I made lightly. It was not born of a single moment of doubt but rather the accumulation of years of lived experiences, intellectual struggle, and, most of all, the overwhelming clash between the values I cherished and the oppressive interpretations of religion that dominated my society.

One of the most glaring influences on my decision was the way Islam, at least as it was practiced and enforced by those in power, became an instrument of control. I witnessed firsthand how religious authorities, often hand in hand with the state, used faith to justify repression. The language of morality and divine will was twisted to silence dissent, criminalize free thought, and dehumanize those who did not fit into their rigid mould. My imprisonment and eventual exile were not simply personal tragedies; they were manifestations of a broader system that wielded religion as a weapon against individual freedom.

Then, there was the treatment of women, minorities, and anyone who dared to live outside the bounds of prescribed norms. I could not reconcile the concept of a just, merciful God with the brutality I saw in the application of laws that relegated women to second-class status, marginalized those of different faiths or beliefs, and suppressed personal freedom in the name of religious purity. The Qur’an speaks of justice, yet in practice, the power structures seemed built on inequality, sanctioned by religious doctrine.

Another overwhelming influence was the intellectual stagnation I experienced within the religious framework. Questions about the nature of God, the contradictions in religious texts, and the moral complexities of the modern world were met not with open discussion but with dogma. The insistence on blind faith and the rejection of inquiry felt suffocating. I came to believe that Islam, at least as it was interpreted in my homeland, was not a space where genuine intellectual freedom could flourish. The more I questioned, the more I was punished, not just physically but socially, emotionally, and spiritually.

Finally, there was personal disillusionment with the idea that belief alone could provide meaning or salvation. The rituals, prayers, and obligations began to feel hollow when the core values of compassion, justice, and humanity were lost beneath layers of rigid dogma. Faith, in theory, is meant to elevate the human spirit. Still, in my experience, it became a cage, one I had to escape to preserve my own identity, my sense of self and my commitment to the values I hold dear.

Jacobsen: How were you asked not to ask questions about Islam?

Ekhou: I remember well the first time I was told not to ask questions about Islam. It wasn’t a moment of explanation or gentle guidance but a harsh rebuke, much like the one you describe. I had asked something seemingly innocent at the time: why, if God was all-merciful, were people condemned to eternal punishment in hell? It seemed a natural question to me, a child grappling with justice and mercy. But the response I received was far from reassuring. The Imam narrowed his eyes, his voice sharp as he told me, *”You are not to question the will of God. Just pray and follow the rules, or you will lose your way.”*

I was stunned, silenced, but not satisfied. At that moment, I realized that the space for questioning was unwelcome and forbidden. I was told that my role was to submit, not think. I began to sense that faith, in its standardized form, was more about obedience than understanding.

That was the beginning of my own search for answers. But instead of finding clarity in religious texts, I found contradictions. I wrestled with the very questions you raised. Does religion unite us or divide us? The Qur’an speaks of unity, of the brotherhood of believers, but this unity was contingent upon belief, upon submission. It became clear that this so-called unity came at the cost of excluding anyone who did not conform. For the non-believers and those who questioned, there was no place but literal or spiritual exile.

As I delved deeper, I found that the division between “believer” and “infidel” was not just a theoretical concept but a weapon. It justified the marginalization of those who did not fit the mould. It allowed the powerful to maintain control over the masses, using religion as a tool to divide the world into *us* and *them*. The idea that religion unites us felt like a hollow promise, one that rang false in the face of the real-world divisions I saw growing around me.

The more I searched for answers, the more I encountered resistance from religious authorities and the very structure of belief itself. In its institutional form, Islam demanded faith without question and loyalty without thought. And for someone like me, whose instinct was to ask, explore, and challenge, it became increasingly clear that I would never find peace in a system that punished curiosity.

I was not looking to reject faith outright; I was searching for meaning, for a truth that felt just. But every time I asked, I was met with fear of doubt, fear of uncertainty, fear of freedom. And so, like you, I embarked on a journey that led me away from the certainty of religion and into the vast unknown, where questions are not only allowed but necessary for growth.

Jacobsen: How did you find information in a context in which freedom of informational access

was it more limited?

Ekhou: Accessing information in a tightly controlled society is not just a challenge; it’s an act of resistance. When the state, religious authorities, and even cultural norms conspire to restrict your mind, every question becomes a rebellion, every book an escape route. Like you, I searched for answers in an environment that allowed only a narrow range of acceptable thoughts.

As much as it promised access to the world’s knowledge, the internet was heavily censored where I lived. Sites critical of religion were blocked, and even attempts to search for secular or alternative viewpoints could mark you as suspicious. Libraries, too, were curated to reflect a certain ideological purity. It often felt like I was surrounded by walls built to keep minds from wandering too far from the sanctioned path.

Yet, like you, I managed to find cracks in those walls. My discovery of the Mu’tazila — a rationalist school of thought in Islamic history — was a revelation. Their belief in reason, in the idea that God’s justice must be rational and understandable, starkly contrasted to the blind obedience demanded by the religious authorities around me. Tracking down their writings wasn’t easy. I found scraps and pieces of their philosophy in old texts or obscure online forums. It was as if these ideas, though buried and forgotten by mainstream Islam, had survived in the shadows, waiting for seekers like us to rediscover them.

The Mu’tazilah’s belief that humans have free will and that morality must be rooted in reason rather than fear resonated deeply with me. Their rejection of fatalism — of the idea that everything is predestined and unquestionable — was something I had long felt but had never been able to articulate. These were the first seeds of doubt that began to take root in my mind, and I knew then that there were other ways to approach faith, morality, and the world.

But it wasn’t until a friend studying abroad sent me a USB drive with a PDF of *The God Delusion* by Richard Dawkins that my intellectual world truly opened up. Dawkins’ work gave me language for my doubts, language that I hadn’t been able to find in my restricted environment. The idea that belief in God could be questioned scientifically, that religion wasn’t beyond critique, was both liberating and terrifying. In *The God Delusion*, I found answers and permission to ask questions I had been afraid to ask for so long.

That USB drive was a lifeline, a connection to a world of thought I had been cut off. It reminded me that, despite the censorship and restrictions, knowledge finds a way to flow. Friends studying abroad, underground networks, VPNs, and even whispers of forbidden books — all of these became part of my journey toward intellectual freedom.

Censorship can control access to information but cannot fully control the human desire for understanding. In the end, that desire drove me to seek out alternative ideas, to push past the walls that had been built around me. I found the tools I needed to free my mind in the writings of the Mu’tazila and in the works of thinkers like Dawkins. But more than that, I found a sense of community with those who, like us, dared to ask questions in societies that forbid them.

Jacobsen: Are there any moves to change Article 5 and Article 306 in the Mauritanian Penal Code?

Ekhou: As of now, any significant moves to change Article 5 and Article 306 in the Mauritanian Penal Code still need to be completed, though there are rumblings of discontent from civil society and human rights organizations. These articles are among the most controversial in the country, especially for those of us who have experienced firsthand the heavy hand of the state when it uses religion as a tool for punishment and control.

Article 306, in particular, which prescribes death for apostasy and harsh punishments for blasphemy, stands as a stark symbol of the fusion between religious doctrine and state power. I was imprisoned under the shadow of such laws, stripped of my citizenship for speaking out and questioning the very foundations of a system that criminalizes free thought and dissent. In a country where these laws are seen as immutable reflections of Sharia, any effort to reform or remove them is met with resistance not just from the government but from powerful religious authorities who guard their influence over the social and legal fabric of Mauritania.

Article 5, which solidifies Islam as the foundation of law in Mauritania, is another barrier to change. It is enshrined in the constitution, and any suggestion of altering it is treated as a direct attack on the nation’s identity. It’s important to understand that religion is more than a personal matter; it is deeply intertwined with the state’s legitimacy in Mauritania. Questioning Article 5 is questioning the very framework of governance.

Despite this, brave voices within the country and in the diaspora continue to push for reform. Human rights groups, both local and international, have highlighted how these laws are used to silence dissent, stifle freedom of expression, and persecute individuals for their beliefs or lack thereof. Cases like that of Mohamed Cheikh Ould Mkhaitir, a young Mauritanian blogger sentenced to death under Article 306 for alleged blasphemy, have drawn international attention to the harshness of these laws and the urgent need for change. His eventual release after years in prison showed that, with enough pressure, cracks can appear in the otherwise rigid legal system.

But make no mistake, these efforts are met with fierce opposition. Any attempt to reform or challenge the religious underpinnings of the law is labelled as an affront to Islam, an attack on national identity. The government, fearing backlash from conservative elements within society, often walks a tightrope between appeasing religious leaders and maintaining its international image.

It is frustrating and heartbreaking for those of us in exile to watch this slow, often stagnant process. Article 5 and Article 306 are not just legal provisions. They are symbols of a deeper struggle between modernity and tradition, between human rights and theocratic control.

Jacobsen: What was the script of the fatwa to kill you?

Ekhou: The fatwa calling for my death arrived like a hammer blow, though in many ways, I had long anticipated it. When you live in a society where dissent is met with fury and where the fusion of state and religion gives clerics the power to condemn with divine authority, you know that every word and every act of defiance brings you closer to that moment.

The script of the fatwa was chilling in its simplicity and finality. It was written in the language of religious law, but the intent was unmistakably political. It declared that I had “committed acts of apostasy” by questioning the divine law and “spreading ideas contrary to Islam,” which, in their eyes, amounted to nothing less than blasphemy. It stated that I had “publicly rejected the faith” and was guilty of promoting “ideas of atheism and secularism” that posed a threat to the moral fabric of the nation. My writings, they claimed, led people away from God, and for that, there was only one prescribed punishment: death.

The fatwa was not issued by a lone cleric. It bore the weight of religious authority, signed by multiple high-ranking figures in the country’s religious council. These men, many of whom I had once respected in my youth, now saw fit to mark me for death. The language was cold and calculated. I was stripped of my humanity in their eyes, reduced to a symbol of heresy, a danger to be eradicated.

What was most painful was not just the death sentence itself, though, of course, that was terrifying. It was the realization that I had been so thoroughly dehumanized that my execution was presented as a pious act, an obligation. I no longer had a family, story, or dreams. It was a problem to be solved.

The fatwa comes after demonstrations demanding my killing and accusations of blasphemy. My writings, activism, and insistence on questioning the fusion of religion and state had long made me a target. But seeing it written out in such stark, unambiguous terms that my life was forfeit, that my death was not only justified but necessary, was a moment of profound reckoning.

But here’s the thing: while that fatwa called for my silence, it did the opposite. It made me more determined than ever to keep speaking, writing, and fighting. They wanted to snuff out my voice, to erase my existence as if it would somehow preserve their fragile hold on power. But words, once spoken, cannot be taken back. And even under the threat of death, I will not let them have the last word.

Jacobsen: What was the feeling when your Mauritanian citizenship was revoked?

Ekhou: The day my Mauritanian citizenship was revoked, I felt a strange, suffocating mixture of anger and grief. It’s hard to describe the experience of being stripped of something fundamental to your identity, not just as a legal designation but as the place that shaped who you are. Citizenship is supposed to be a bond between you and your country, a recognition that no matter what, you belong. But in that moment, I realized the country I had fought for, the country I had hoped to help change, no longer considered me one of its own.

There was rage, too. Rage at the hypocrisy of a regime that claims to govern in the name of justice and faith but that punishes its own people for thinking, for questioning, for trying to bring about a better society. To revoke my citizenship wasn’t just a legal maneuver. It was an act of erasure. They wanted to make me invisible, to silence me not just physically but to erase my presence from the national consciousness. In their eyes, I was no longer Mauritanian, no longer entitled to the rights, protections, or even the recognition that comes with being part of a nation. They made it clear: I didn’t belong.

So, while it hurt deeply to lose my citizenship, it also marked the beginning of a new chapter in my life. No longer bound by the state that tried to control and silence me, I became freer in my activism and more resolute in my mission. They may have taken away my official identity as a Mauritanian. Still, they could not take away my voice, memories, or love for the people and the culture that remain deeply a part of who I am. In exile, I continue to speak out, to fight for the freedom of those who remain voiceless, because even without citizenship, I am still bound to the land and the people who shaped me.

Ultimately, they can revoke my citizenship, but they can never take away my identity. I will forever be the son of the desert.

Jacobsen: How can individuals or organizations contact you?

Ekhou: Individuals or organizations can contact me through my official email at: contact@yahyaekhou.com

Jacobsen: Again, thank you for the opportunity and time, Yahya.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Claudia Culley on the Petition for PIPS Dissolution

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2024/10/01

*Transcript edited for readability.*

Claudia Culley is a journalism and public relations student at Kwantlen Polytechnic University and the Editor-in-Chief of The Runner. She enjoys hiking, baking, and making pottery in her spare time. The Runner has faced a petition calling for several changes to its structure and function and even cessation of its existenceThe case has been covered by Mornings with SimiThe Runner (also here), the Vancouver Sun, and MSN. PIPS is the umbrella organization for Pulp MAG and The RunnerKwantlen Student Association: KSA is a non-profit organization incorporated under the Society Act, independent of Kwantlen Polytechnic University. This narrative begins with reportage on activities of the KSA by the staff of The Runner, with the public chapter beginning with a petition

The current Kwantlen Student Association[1] Executives:

KSA Executives

  • Yashanpreet Guron – President & Vice President of Student Life
  • Yugveer Gill – Vice President of University Affairs
  • Paramvir Singh – Vice President External Affairs
  • Simranjot Sekhon – Vice President Finance & Operations
  • Ishant Goyal – Associate President

Scott Douglas Jacobsen: Today, we’re here with Claudia Culley. She’s the current editor-in-chief of The Runner. For a long time, I’ve always wondered why when Kwantlen means “tireless runner,” you would name it Kwantlen Runner, as in “The Tireless Runner” Runner, but there you go.

The Kwantlen Student Association (KSA) has a varied and intermittent history of financial, legal, and other controversies [Ed. As reported in The Langley TimesWe Are BC StudentsSurrey Now (also here), Richmond News (also here), PreziPeace Arch News (also here), Cloverdale ReporterThe RunnerThe Peak, the Vancouver SunThe Varsity, the ProvinceKwantlen ChronicleMaclean’s (also here), The Georgia Straight, and Link Newspaper, unfortunately]. The newest tensions—let’s not call it a clash—have arisen between the student newspaper and the student association at KPU. To step back and set the tone, what type of reporting was done before this arose?

Claudia Culley: Yes, earlier this year, we were reporting on pretty much everything the KSA was doing, mainly what they had been approving in council meetings. That is the basis of our reporting on the KSA—recounting everything in their council meetings. I’d almost describe it as an explanation of the meeting minutes before publication.

In that report earlier this year, our previous editor-in-chief, Abby Luciano, wrote a big feature story about how the KSA president at the time was banned from the Canadian Alliance of Student Associations (CASA) due to sexual harassment allegations [Ed. Former Kwantlen Student Association (KSA) President Abdullah Randhawa]. We published that story earlier this year. I also wrote a smaller feature story about the same president, who allegedly hired his friend as the executive director.

There were leaked email threads between the president and their legal counsel at the time, where the legal counsel essentially said, ‘You hired your friend as executive director, and we can’t stand by this. So we’ll no longer serve you as your legal counsel.’ That was another story we worked on earlier this year.

Besides that, much of our reporting comes from council meetings. The current council for the 2024 to 2025 term experienced much dysfunction when they started their term. Not everyone agreed with each other.

For example, it took them until the end of June to form an executive committee two months into their term. So, yes, we were reporting on that. Additionally, we reported on what they were spending money on.

[Ed. Articles of note here: “Letter to the editor: Addressing misrepresentation and defamation of the KSA,” “KSA president permanently banned from CASA due to sexual harassment allegation,” “KSA dismisses CRO during in-camera session, increases meal allowance at Grassroots Café,” “Club leaders raise concerns over working with KSA and former president,” “KSA council appoints executive committee, spends $20,000 on community service initiative,” “News Brief: KSA council fails to appoint executive committee for 5th time, approves $13,000 for ‘Lok Sewa’ event,” “Frustration rises as KSA council struggles to appoint committees,” and “Previous KSA president allegedly hired friend as executive director.”]

Jacobsen: So, boilerplate—it sounds like the regular, standard–and, having been on student council before–somewhat boring reporting indicates the general tone, content, and delivery of the student association’s meetings.

That’s good, as it should be—boilerplate and boring. As we all know, if something’s exciting, it’s typically not a good thing in a journalist’s life. Regarding the bylaws and The Runner, there’s currently a firm separation where members of the student association cannot be members of The Runner’s board. This separation allows for editorial independence, in my opinion. It is supported by bylaws that separate the student association from the student newspaper.

Has this ever been challenged before?

Culley: To my knowledge, no. It might have been, but I’m not aware of it. The petition we received called for bylaw 11 in the PIPS’ bylaws to be removed, allowing KSA councillors to be on PIPS’s board and work for The Runner or Pulp Mag

Jacobsen: If this is done, it seems to explicitly raise ethical issues around a conflict of interest if the student association is paying someone, is part of the student association, and is also part of the board of a student newspaper that reports on the student association. These types of situations, in my opinion, could not be viewed objectively at that point. You could still have objective reporting, but the overarching environment might show a pattern of conflict of interest, at least on paper, if not explicitly.

Culley: It would be a significant conflict of interest for any KPU or KSA elected official or representative because even at The Runner, when we hire staff, we check to ensure they have no conflicts of interest. Suppose any of our reporters are covering the KSA and are also heavily involved in it. In that case, that is a conflict of interest. Our newspaper would no longer be as independent as it currently is. We need full autonomy for our reporting to be completely truthful. I could see things being swayed in that case.

Jacobsen: You’ve received some support from journalism instructor Chad Skelton. He has voiced this in print. Have there been other notable faculty members or students who have expressed support for The Runner?

Culley: Yes, recently, I’ve had many people emailing me, both from within the journalism community and students, voicing their support for The Runner, which has been kind. I’ve seen much support, with personal emails being sent to me and online posts, like on Twitter (here). So that’s been nice.

Jacobsen: Another amendment is being proposed regarding limiting the time the media has in KSA meetings. So, let’s call this limited time. How would this affect the depth of reporting students might receive in the student newspaper?

Culley: The KSA wants to change their own bylaws to allow the media to only record the first five minutes if permitted to enter the meeting. Currently, when we attend KSA meetings, we record the entire thing. We have an audio recording of the full meeting. This audio recording is important to ensure our reporting is as factual as possible. We can go back, listen to the conversations, and quote people properly. It also provides proof that these events happened. So, if anyone questions something we wrote or something that was approved, we have physical evidence to prove it. Without an audio recording of the whole meeting, I’m sure we could still report accurately by taking notes and writing down what people say. But we wouldn’t have that evidence if students wanted to verify the truth or request proof. We would then have to rely on the minutes published by the KSA. So yes, it would affect our ability to prove what is true to students.

Jacobsen: Also, there’s a call to delete all mention of the Kwantlen Student Association in The Runner, in addition to the call for the dissolution of The Runner. So, what is your interpretation of this?

Culley: Yes, I was a little shocked by it. I don’t know what to make of it, to be honest. Though I don’t have proof of who was behind the petition, I’m assuming there are certain things we’ve published about the KSA that some people would like to see disappear. So, they’re aiming to get rid of that history. It would be tragic if all of our reporting, in general and specifically on the KSA, were removed and deleted. People need to be made aware of past activities with the KSA. 

Jacobsen: So, I’ve got a few more questions. I’m looking at some of the facts here. There’s also a call for extending executive terms from one to two years. So, two questions there: What does this raise about transparency and student representation when associate degrees and other programs can be one or two years, and bachelor’s degrees are four years? Students may be there quickly, so doubling the term length is a significant change. Also, you mentioned that some people in the KSA might like something other than what’s being written. Is there a dissenting opinion within the KSA about this recent call?

Culley: Yes. So, university students pursuing a diploma would have different opportunities to be part of the student council. I can see both sides of it. Having the council serve a two-year term makes sense because, most of the time, the elected representatives spend much of their term learning their roles and responsibilities. Two years makes sense to give them time to fully understand their position and how everything is structured, allowing them to do more good work as student representatives. However, it also takes away opportunities for other students to get involved and learn about the student association.

Another thing, as a student myself, is that I see the most awareness about the KSA being spread around campus during election periods because students are campaigning, and there are posters everywhere about the elections. So, there’s a lot of talk about the KSA during the general elections. I see how not having general elections every year, but every two years, could impact student awareness. The next general election would occur in 2027, allowing the current council to serve for three years. This might affect how much students know about the KSA because elections won’t happen yearly. Students will only have pop-up events, tabling events, or other resources to learn about the KSA instead of the annual general elections.

Jacobsen: And to be clear, to refresh my memory, PIPS runs the Runner PULP Mag. So, the bylaw changes would affect PIPS itself, which would, in turn, dissolve PULP Mag and The Runner simultaneously.

Culley: Yes, that’s right.

Jacobsen: So, this is a significant call from one petition. We have a change of term limits from one to two years. We have the dissolution of two major publications with a longer history at Kwantlen Polytechnic University. Also, there is a concern about a lack of editorial independence with KSA executives potentially being on the board of The Runner, as well as reduced transparency in KSA meetings where the media would have less time to be present. These issues raise a consistent concern about freedom of the press at the post-secondary level.

How would these bylaw changes also affect student rights and issues around transparency in funding? For instance, if an individual is on the KSA and The Runner or PIPS board, how would that affect transparency on financial issues? Would there also be a financial conflict of interest there?

Culley: Yes, that’s a good question. PIPS is funded by the university collecting the publication fee, which is then given to the KSA, which channels it to us. I see a situation where we might face some challenges receiving our funding if the PIPS board has KSA elected officials. Currently, our operations manager at PIPS and the board members ensure we receive our funding every semester in chunks. But I could see that potentially being affected.

Also, at The Runner and PULP, all contributing students receive compensation for the articles we publish. If we want to make changes regarding compensation, it needs to be approved by the board members. So, I could see changes with funding or decisions about who gets paid and how much, even though our operations manager oversees all of that. She handles all the payments. However, I believe the PIPS board members can remove the operations manager. So, that could be another issue—they could replace her with someone who might handle finances differently. I could see changes in how we’re funded and how we compensate our contributors. Right now, we pay everyone equally. 

Jacobsen: The PIPS contribution from KPU students is 75 cents per credit.

Culley: Yes.

Jacobsen: That’s a little bit of money. Most students don’t seem to care. If they’re concerned, some who do can email office@runnermag.ca to opt out of the fee. Is that correct?

Culley: Yes.

Jacobsen: So, how many students have opted out?

Culley: Oh, not many. Over my time at The Runner, maybe two students a year opt out. It only happens sometimes.

Jacobsen: So, I assess that it’s negligible.

Culley: Yes.

Jacobsen: Most students seem comfortable with 75 cents per credit. This brings us to the reason for this phone call in the first place, which is what raised this issue in the public eye—the petition. First, 150 signatures is a decent amount for a student petition, so credit those organizing it. However, there seems to have been some reporting that many of the student IDs submitted were invalid. 

So, what’s happening there?

Culley: Yes, we received the petition, which had 150 signatures. We immediately gave it to KPU to verify the student signatures and check whether the student IDs were valid. I am trying to remember the exact number, but many of the signatures needed to be validated student numbers; they were made up. Additionally, of the valid student numbers, we found that some students who signed the petition didn’t even know they were signing something to dissolve PIPS.

There are two stories I’ve been hearing from students. One is that they thought it was a sign-up sheet for a trip to Cultus Lake; they were told to sign the form, which would lead to a trip there. They didn’t know it had anything to do with dissolving PIPS. The other story is that they were told it was related to student politics and to sign quickly. Some of the signatures are valid, but not all are informed signatures. Some students signed the petition without knowing it was to eliminate PIPS.

Because of this, we’ve decided the petition is questionable. We need to find out how genuine it is and if this is something the students who signed up want. So, we’ve decided not to act on the petition. It’s calling for a special general meeting to have students vote on the resolutions. Still, after learning that students were misled into signing, we believe there’s an ulterior motive behind it. I should also mention that there was no reason given on the petition for why PIPS should be dissolved—there was no explanation whatsoever.

So, yes, because of that, we think there’s an ulterior motive at play, and we won’t act on the petition.

Jacobsen: Apart from the speculative frame at the end, if many of the student IDs are invalid to the point that the number of valid signatures drops below 100, that would be insufficient to reach the threshold for a special general meeting of PIPSC, correct?

Culley: Yes.

Jacobsen: So, the concerns are not only about the numbers but also about free, prior, and informed consent regarding the petition and the dissolution of PIPS, which would also affect The Runner and PULP Mag.

Culley: Yes, exactly.

Jacobsen: I’ve covered most of the major points. Did I miss anything?

Culley: Oh, I don’t think so. There’s one thing I had a question about, and you might already know this. I wanted to make sure. We’ve talked about four main concerns. First is the petition’s motion to dissolve PIPSC and remove Bylaw 11, which allows council members to be part of the PIPS board. Those are the two things on the petition.

However, the bylaw changes to extend KSA council terms to two years and limit media recording to the first five minutes of council meetings are separate bylaw changes the KSA proposes in their bylaws at their own SGM. So, they’re not all tied to the same petition; they’re separate issues. You might know that already, but I wanted to make sure.

Jacobsen: Thank you very much for your time, Claudia. 

Culley: Thank you so much; I appreciate it.

Jacobsen: Thanks. You’re welcome. Bye.

[1] Full listing:

KSA Executives

  • Yashanpreet Guron – President & Vice President Student Life
  • Yugveer Gill – Vice President University Affairs
  • Paramvir Singh – Vice President External Affairs
  • Simranjot Sekhon – Vice President Finance & Operations
  • Ishant Goyal – Associate President

Campus Representatives

  • Abhijeet Singh – Civic Plaza Campus Representative
  • Yashanpreet Guron – Cloverdale Campus Representative
  • Jashanpreet Singh Sekhon – Langley Campus Representative
  • Nitin Aggarwal – Richmond Campus Representative
  • Simranjeet Singh – Surrey Campus Representative

Constituency Representatives

  • Paramvir Singh – International Students Representative
  • Jaskaran Sohal – Mature Students Representative
  • Arnav Grover – Queer Students Representative
  • Ishant Goyal – Students of Color Representative
  • Lesli Sangha – Students with Disabilities Representative
  • Suhana Gill – Women’s Representative

Faculty Representatives

  • Jasmine Kaur Kochhar – Faculty of Arts Representatives
  • Yugveer Gill – Faculty of Arts Representatives
  • Dishika Gour – Faculty of Arts Representatives
  • Nishant Kapoor – Faculty of Business Representatives
  • Simranjot Sekhon – Faculty of Business Representatives
  • Keerat Goyal – Faculty of Business Representatives
  • Yuvraj Bains – Faculty of Business Representatives
  • Harpal Singh (Pala) – Faculty of Business Representatives
  • Bhoomika Seera – Faculty of Science and Horticulture Representatives
  • Ranveer Singh – Faculty of Science and Horticulture Representatives

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Ask A Genius 1200: The Slaughter of the Dems

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/11/13

Scott Douglas Jacobsen: So, it looks like it was a complete slaughter against the Democrats. 

Rick Rosner: As far as I know—and I haven’t checked in the last half hour—Harris isn’t even leading the popular vote. I thought it was impossible for Trump to win the popular vote.

I assume that when the West Coast votes come in, she might even it up, but she’s already lost two of the seven swing states, and four others are leaning Trump by a few percentage points. It’s bad. The Republicans have taken the Senate. I haven’t checked, but the Democrats were supposed to reclaim the House. I’m not sure if that’s happening.

JSo, Trump will be president, and he’ll pardon himself. He has floated a number of ideas, including deporting all undocumented immigrants, starting with what he calls the “million worst.” By that, he means he believes there are a million criminal undocumented immigrants in the U.S. From reading various cases, I know that “criminal” can be defined as something as minor as a DUI. That could get you deported under a Trump regime.

The infrastructure needed—police and immigration enforcement—to deport a million people would be significant. The question is whether he’ll actually do it or have the legislative power to do so. He’s not politically skilled, but with control of the House and Senate, he could push through some measures.

Will he try to replace some taxes with tariffs or implement a national sales tax? Carole and I will accelerate our plans to find a place to live in England. According to their immigration laws, we can stay for six months at a time. Maybe we don’t buy a place—maybe we rent.

Would that actually protect us from anything? It probably means you’ll buy less micro mosaic stuff since moving around to avoid an unpleasant regime is logistically harder when you have a lot of belongings to manage. What do you think about this entire situation? You’ve been in Ukraine, which, while not under a repressive regime, is at war with one.

Jacobsen: The first target here was largely women’s rights, starting with the Roe v. Wade overturn.

Rosner: There are extensive plans to make America more Christian-oriented in its laws. This is problematic because we should be focusing on tech and innovation. The best way to maintain our global standing is by selling tech—robots, AI, and other advancements—to the world. Yet, the Republicans want to de-emphasize education.

They don’t value education much. They push for defunding public education and redirecting those funds toward what they call “school choice,” which includes charter schools and Christian schools. You don’t necessarily get a quality education being homeschooled, attending a Christian school, or being in public schools that have had their budgets slashed by 30%. At a time when we should be prioritizing STEM education like we did in the sixties, we’re going to lose ground because Trump will roll back regulations related to climate change.

With climate change, maybe we’ll get lucky in some way, since birth rates are declining and people aren’t having as many kids. By 2060, the population might level out, and the per capita carbon footprint in the U.S. could decrease by 1% annually thanks to tech advancements and telecommuting trends. So, despite Trump doing nothing about climate change, our distractions—entertainment and social media—might indirectly help mitigate its impact. But having someone who supports ignorance running the country for another four years is terrible. He might also get the chance to appoint up to two more Supreme Court justices, since Alito and Thomas are in their seventies and may retire under a Republican president.

That could mean Trump appoints justices in their late forties who, with modern medical advancements, could stay on the bench for 50 or 55 years. Amy Coney Barrett, Gorsuch, and Kavanaugh could be around that long too. It’s grim.

Jacobsen: Do you think the U.S. is moving towards becoming a more overtly Christian nation? Do you think we’ll become more authoritarian?

Rosner: Yes, Carole is worried about all the anti-Trump tweets I’ve posted. She’s concerned I’ve made myself a target.

Jacobsen: Do you think that’s a valid concern?

Rosner: But everyone will be a target.

Jacobsen: Everyone?

Rosner: Yes. With AI, the administration can analyze massive amounts of data.

Jacobsen: So, you’re saying someone in the Trump administration might be smart enough to use AI to identify enemies?

Rosner: That’s already been suggested. They’ll use it to identify enemies and go after them.

Jacobsen: I heard Vance said something about professors being enemies.

Rosner: Yes, J.D. Vance. He said, ‘Professors are the enemy.’ He framed professors as the enemy, and that’s enough to set the tone.

Jacobsen: Fill that label with any other group, and it’s alarming. Does that worry you?

Rosner: I don’t think it even needs more planning. If you were an American or lived in the U.S., would you consider relocating? Maybe to California or New York? 

Jacobsen: It’s chaotic. Fundamentalist Christians may not be as thrilled as they think they would be. So, a lot of them—I’m sure there are plenty of good-hearted Christians who are appalled. Then say Christians in general, including Christian Catholics.

Rosner: You mentioned fundamentalists.

Jacobsen: Yes. Same category, but I do see them as a bit separate.

Rosner: Should we talk about anything else? Is there more to cover? Maybe there’s a silver lining: Trump is friends with a number of dictators, at least two of whom have nuclear weapons. 

Jacobsen: Do you think that lowers the risk of a nuclear conflict?

Rosner: No.

Jacobsen:But could it even raise it? 

Rosner: Because he’s impulsive? Because he’s 78 and not as sharp as he used to be? The people around him tend to be warmongers. He aligns with other authoritarian perspectives. He campaigned on the idea that during his presidency, the U.S. wasn’t in any wars and that the world wasn’t at war.

Jacobsen: That’s true, but he says a lot of things. We can’t take what he says at face value as a benchmark.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Ask A Genius 1199: The Day After Blues for the Blues

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/11/13

Rick Rosner: So, it’s the day after, and Trump has won. You noticed during our chat before we started taping that I was nodding off because I didn’t get much sleep last night. Carole was freaking out, grabbing me, and asking, “What are we going to do? What’s going to happen?” She was also telling me I need to delete thousands of my tweets out of fear that I might get into trouble with the regime for all the anti-Trump tweeting I did.

Scott Douglas Jacobsen: But even if you deleted all your tweets, there’s still an archive. They don’t just disappear.

Rosner: So, yes, it was a disastrous night. Harris came in about 10 million votes below what I expected and lost all the swing states. Liberal America is in shock, and MAGA America is gloating, saying, “We told you so.”

Four more years. On one hand, you hope he’ll be gracious in victory. On the other hand, he won’t be. I was watching Kimmel’s monologue, Seth Meyers, and The Daily Show. They’re all saying the same thing—that it’s going to be bad, but eventually, it’ll end in four years.

What more can we say that we haven’t already said 50 times before? It’s getting repetitive. But I won’t be saying it on Twitter anymore. I used to consider it my responsibility to get people worked up enough about how terrible he is so they would go vote for Harris. That time has passed.

I’m going back to using Twitter for its original, lighthearted purpose—messing up movie titles by changing one letter, like back when Twitter was fun. I just hope that if an information force comes looking for enemies of the state, they don’t search more than a few months back in my Twitter history. From now on, my Twitter is going to be wholesome.

Carole wants to move up our timeline for finding a place to live in England, which means cleaning out this place. It doesn’t make financial sense to leave it vacant while we’re in England. Especially with the upcoming Olympics, there will be a gold rush to rent out homes to wealthy families looking for a place to stay. We could probably get $20,000 a month for our place in 2028. Today, we even threw out an Encyclopedia Britannica to free up a bookshelf. It felt strange to discard all that knowledge, but now all of it fits on our phones. 

The LLMs, or Large Language Models, are like tiny encyclopedias—just friendlier. How many of the people watching this have interacted with AIs? They’re not conscious, but they’re friendly and eager to help. They’re a pleasure to interact with. So, what else is there to say? I know what to say: AI. By reelecting Trump, we’ve proven that we can’t be trusted to make good decisions for ourselves. It makes you wish for the rapid advent of AI that subtly guides us with propaganda into doing the least foolish thing.

In this case, that would have meant not voting for Donald Trump. AI isn’t powerful enough yet to achieve that level of influence. But give it five years, and it might be able to sway us into making smarter choices.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Ask A Genius 1198: Trump’s Likely First Moves

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/11/13

Scott Douglas Jacobsen: What do you think Trump’s first moves will be? What do you think the people around him will do first? 

Rick Rosner: There have already been reports that Trump is talking with Putin about the Ukraine war, which would be against an Act, I believe. Anyway, it’s against the law for someone who isn’t yet in office to negotiate political matters with foreign leaders.

But that’s never really stopped Trump, nor has it stopped other people before they officially took office. It’s rare for the Logan Act to be enforced. He has already appointed his chief of staff, who will be the first female chief of staff in U.S. history. Her name is Susie Wiley, a 67-year-old who was apparently instrumental during his campaign. She has stated that she plans to run a tighter ship, where not just anyone can walk in and speak with Trump.

So those are the initial moves or rumored actions. He campaigned and was elected on issues like inflation—capitalizing on public discontent with inflation under Biden—and immigration, focusing on the backlash against the surge of immigration. I don’t expect him to do much about inflation now that it’s down to about 2%, nor do I think he has any strategies to address it. However, many expect him to take credit for the current low inflation. That leaves immigration as the primary area where he’ll act.

His first actions will likely be related to immigration. When he took office for the first time, he implemented a Muslim ban. There are rumors that he might do something similar again. He’s made numerous statements about deporting undocumented immigrants, claiming he’ll remove every undocumented person—over 12 million people—which would be practically impossible due to the scale of infrastructure needed. It would require tens of thousands of additional border agents and massive prison facilities to hold people before deportation, costing hundreds of billions of dollars.

He’s also mentioned a plan to deport the “million worst” undocumented immigrants, which would still involve significant expenses and logistical challenges. This could mean individuals with criminal records, including those with minor infractions like a DUI. Under Trump’s previous administration, people were deported for offenses like driving while impaired. I assume he’ll pursue policies in that direction, but he’ll face logistical and legal obstacles.

Wth the current political landscape, it might be difficult to enact large-scale changes. He has the Senate, which the Republicans have taken back with 52 out of 100 seats. However, they don’t have the 60 seats needed to overcome filibusters. The House results are still pending, but the Republicans are expected to reclaim it, albeit with a slim majority similar to what they have now.

It’s uncertain whether he’ll be able to pass significant legislation related to mass deportations, but immigration will probably be his main focus initially. It’ll likely resemble his previous actions when he was president, as anything larger would require vast resources. 

Also, he’s been talking about defunding and dismantling a range of federal agencies, such as the Department of Education and NOAA—the National Oceanic and Atmospheric Administration, the organization that provides weather forecasts.

Jacobsen: Realistically, given his history, what’s likely?

Rosner: We have to consider what might limit him. Legislatively, he’s somewhat constrained. But another limiting factor is that, despite four years as president, he still lacks significant political experience and tends to appoint extremist individuals who are also not very experienced. His lack of political acumen might limit his ability to implement drastic measures.

I’ve been thinking about that. Maybe he doesn’t aim to be a total dictator, but that feels naïve. With the current Supreme Court, he has more power to push the boundaries than any previous president, except for Biden. The Supreme Court decided that a president has a certain latitude to do things that might be deemed illegal if done by a non-president, as long as they are part of official duties. That ruling came under Biden, but Biden hasn’t used that latitude to do anything criminal. Trump, on the other hand, could leverage this power to prosecute his enemies. He’s almost certainly going to pardon himself from any federal charges.

Jack Smith’s cases against him are reportedly being dismantled, possibly because they won’t lead anywhere with Trump likely to pardon himself from federal charges. What about the state charges in New York for fraud? He’s due to be sentenced on November 26th or 27th.

I’ve heard rumors that even those might be affected. At the very least, he’ll quash any federal charges against him. He’s also said he would pardon the January 6th rioters. About 1,000 of them have been prosecuted, and while it’s unclear if he’ll pardon all 1,000, he’ll certainly pardon some. That could even be a day-one action.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Ask A Genius 1197: Mr. Trump Wins!

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/11/13

Rick Rosner: So, I know the election was a bummer. Many people, mostly liberals, think Trump will be even worse and more unrestrained this time around. Carol is nervous that the country will become unlivable for us, possibly due to all the critical things I said about Trump on Twitter.

She’s been actively researching how to move to England and even joined an expatriate group on Facebook. But she found out that England has been cracking down on people trying to live there long-term. According to their laws, you can stay for six months but then must leave for another six months. If you repeat this too much, they may block you from returning, as they don’t want people circumventing their immigration laws.

And now they’re strict. If you run afoul of just one border agent, they can block you if they suspect you’re trying to stay too long.

Which is a problem for us because our kid is getting married in England in a few months. She’s marrying a Brit, has a job there, and that’s where her degrees are from. We hoped to move there and be part of their lives, within reason. We even considered buying an apartment.

But I did find out that there’s a way to get a student visa if you’re enrolled in a research-based master’s or PhD program. Research-based means original work and doesn’t necessarily have to be in a lab. If you’re on a student visa for such a program, you can also bring your spouse. That could be an option. I found out that there are nine MPhil programs in creative writing at universities in the UK. I might qualify for one, and being in a program might give me the discipline to write more consistently. It’s tough to get myself to produce writing otherwise.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Ask A Genius 1196: Bubble Benefits

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/11/13

*Interview conducted in November, 2024.*

Rick Rosner: So, here’s a story from high school. In high school, my friends Lon and Dave were cooler than me. They were good-looking guys—so good-looking, in fact, that one of them has a daughter who grew up to become a fairly major movie star. So, in high school, I had friends who were much cooler than I was.

One of them had a family hot tub. I remember being in the hot tub with those guys and at least a couple of girls. Since I didn’t do sports, I wasn’t used to seeing other guys naked. At one point, we all got out of the hot tub and went inside to change out of our swimsuits.

That’s when I noticed my friends had enormous penises. I thought, “What the heck? Why is mine so small?” It wasn’t until months or even years later that I realized what was going on. Because they were the popular, cool guys and I wasn’t, they were getting certain ‘benefits’ in the hot tub under the bubbles. That explained the difference.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Ask A Genius 1195: NOTHING, Nothing, nothing, nothingness, and “What else can we talk about?”

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/11/13

*Interview conducted in November, 2024.*

Rick Rosner: I’ve been feeling bad about our recent conversations because it’s mostly me complaining about Trump. So, I tried to think more philosophically or metaphysically for a moment. We’ve often talked about the principles of existence and things that can exist, but that made me wonder: what about things that can’t exist? Is there anything productive in thinking about things that are impossible?

Scott Douglas Jacobsen: I have an example. When I interviewed Lawrence Krauss, he spoke as a popularizer of physics with a quasi-philosophical approach to the concept of nothing. His perspective was that, to define nothing, you must first define something. This helps move away from traditional, philosophical, or somewhat religious assumptions of a vast, empty black void.

So, if you want to define nothing, you start by defining something. Understanding the physics of something lets you deconstruct it piece by piece until you reach nothing. 

Rosner: I had a similar thought: there are two kinds of things that don’t exist. One type is the things that could potentially exist but are at odds with your current location in the universe.

And the farther you go from where you are—across billions of light-years—you reach things that become less defined relative to you, with less of a shared history. This early, undefined stuff looks ancient because it hasn’t had a chance to co-evolve with you.

I wonder if, quantum mechanically, that’s a complete set of all possible existences and non-existences. Does everything that can either exist or mostly not exist lie on a continuum from 0% existence to 100%—as fully existent as it can be because it’s local to you?

So, that’s thought one. But that wasn’t exactly the Lawrence Krauss thought. I was trying to imagine things that don’t exist. For instance, I pictured Abraham Lincoln giving the Gettysburg Address, but with one hand extended. Above his hand, hovering an inch above it, is a metallic cube defying gravity. That can’t exist—it contradicts reality. Abraham Lincoln did not give the Gettysburg Address with an outstretched hand holding a hovering metallic cube.

r with eight fingers on one hand while delivering the speech. That makes me wonder: can we only conceive of things that don’t exist by rearranging elements from our imaginations, which are built from things that do exist, into configurations that are absurd or contrary to known reality? What I’m asking is whether everything that doesn’t exist, in this sense, is just a peculiar combination of things that do exist. It seems reasonable to assume that everything we can imagine is derived from things we’ve learned about—things that exist in some form. That’s close to what Krauss was saying.

Though he was talking in much stricter physical terms. 

Rosner: No, not at the moment. What else can we talk about?

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Ask A Genius 1194: “Sorry for the tangent.”

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/11/13

*Interview conducted in November, 2024.*

Rick Rosner: I ran into a friend of mine, who’s quite talkative, at the gym. He was complaining about a guy I’ve had issues with as well. Nowadays, I tend to walk away from trouble at the gym, mostly because I try to avoid conflict in general.

I’ve given up expecting people at the gym to behave as they once did—with basic gym etiquette. That standard has largely disappeared. People in my age group learned about weightlifting from Arnold Schwarzenegger, who became famous in the mid to late 1970s. He brought bodybuilding and weightlifting into mainstream culture. Back then, the generation that frequented gyms adhered to a certain level of gentlemanly behavior. There was a recognized etiquette.

Perhaps it was because many people were lifting significant weights and, with some using performance enhancers like steroids, there was an unspoken understanding to act with respect. Everyone understood the potential consequences of tempers flaring if things went wrong. But that was then. Now, smartphones have disrupted gym behavior because they are so distracting. In the past, inconsiderate behavior was rare.

This shift is also why I don’t get as angry at drivers anymore. Everyone seems to drive poorly these days because the factors contributing to it are pervasive. Smartphones are a major cause, and perhaps the post-pandemic world has impacted people’s focus and patience. Cars now come equipped with large, distracting heads-up displays that don’t necessarily make driving safer. If bad driving is widespread, it’s difficult to single out individuals when everyone seems affected.

I’ve had plenty of frustrating encounters at the gym. For instance, someone will be on their phone, and I’ll stand there waiting to use a machine. This can go on for about three minutes. I typically give people a few minutes or go do a set on a different machine before coming back. When I return, they’re often still on their phone. By now, five minutes may have passed. At that point, I’ll ask, “How many more sets do you have?”—a polite way of suggesting they get moving.

At first, they often won’t hear me. I have to repeat myself a few times because they don’t understand due to their earbuds. On the third try, they finally respond with, “Oh,” followed by the number of sets they have left. “I have three more sets.” I’ll say, “Thank you,” and step back, only for them to return to their phone.

This behavior would be surprising if it weren’t so common. For example, I once watched a girl at the ab machine. She was on her phone, and this went on for quite a while. Eventually, she put her phone down, realizing she needed to do a set. She wasn’t being intentionally rude; she was just acting like many others do these days.

And she sets up to do a set but can’t finish it. She has to look down at her phone, now on the ground. There are two identical machines next to each other. On the other machine, a guy is doing even fewer sets because he has two phones. So, you have to let people be the way they are now.

You can’t fix the world. A guy in a Second Amendment T-shirt approached me while I was waiting for one of the machines and said, “Hey, do you want to work in on here?” I was ecstatic that someone had this level of consideration.

And probably someone who voted for Trump, given his Second Amendment T-shirt. So, there are still some genuinely nice people, even those who voted for him.

Sorry for the tangent.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Ask A Genius 1193: AI and Hollywood Script Prompts

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/11/13

*Interview conducted in November, 2024.*

Scott Douglas Jacobsen: Okay, let me ask: ‘Give me three examples of your advanced reasoning and idea development.’ Achievements focusing on advanced reasoning.

Mapping ethical AI. Assessing international agreements. Charting renewable energy. Creating a sustainable urban development plan. Data analysis. Integrated solutions. Economic considerations. Policy development. Formulating a global health policy strategy. It even covers epidemiology.

Rick Rosner: Is it giving you those ideas, or is it just listing areas?

Jacobsen: I’m reading it now; it says, ‘Formulating a global public health strategy.’ It explains that it can develop strategies to address global public health crises like pandemics using epidemiological models. It analyzes infection rates and transmission vectors to predict outbreak patterns. Resource allocation involves determining the optimal distribution of medical supplies to healthcare personnel, and it suggests international collaboration by crafting agreements, preparedness sharing, and coordinated response efforts.

Rosner: Those still sound more like areas it can handle rather than specific, creative ideas. Can you ask it to provide three screenplay concepts that showcase its ability to come up with new ideas?

Jacobsen: Title: The Chronogarden. Genre: Science fiction, drama. Logline: In a secluded garden where time doesn’t flow linearly, a grieving botanist discovers plants that bloom with memories from the future.

A grieving botanist discovers plants that bloom with memories from the future, compelling her to confront choices that could alter her destiny and those of others. 

Synopsis: Dr. Arlena Ramirez, a botanist mourning the loss of her daughter, retreats to a remote research facility. There, she stumbles upon a hidden garden where certain plants exhibit anomalous temporal properties, blooming with flowers that hold memories not yet experienced. As Arlena delves into these memories, she glimpses future events impacting herself and strangers linked by fate. When she foresees a catastrophic event in a memory bloom, Arlena faces a moral dilemma: should she intervene to change the future, risking unforeseen consequences, or let events unfold as destined? Her journey becomes a poignant exploration of grief, free will, and the intricate tapestry of time.

And there are two more examples.

Rosner: That’s pretty good. That’s really impressive.

Jacobsen: Yes, it generated three examples of the same length and detail.

Rosner: That’s intriguing, but it needs some tweaking regarding the death of her. That connects a bit. It’s pretty good. Go ahead.

Jacobsen: Alright. Next one. Title: Echoes of the Silent Reef. Genre: Adventure, fantasy. Logline: A marine biologist with a hearing impairment discovers an underwater civilization that communicates through bioluminescent patterns, leading to an extraordinary alliance that could save both their worlds from an ecological disaster.

Synopsis: Amara Singh, a talented marine biologist who is deaf, feels out of place in both the hearing and deaf communities. While researching coral bleaching, she encounters ethereal luminescent beings in a hidden reef. Unable to communicate through sound, they share a visual language of light patterns. As Amara learns their way, she uncovers a looming threat: deep-sea mining operations are endangering the reef and the beings’ existence. Together, they devise a plan to reveal the wonders of this underwater world to humanity without exposing the beings to danger. The story celebrates the power of nonverbal communication and the importance of environmental stewardship.

Rosner: That’s… I mean, it sounds like a James Cameron project, but it’s a decent pitch. When you pitch to someone—I’ve never pitched movies, only TV—you usually need more than one idea. Even if you only have one or two ideas worth pitching, walking in with eight ideas is beneficial. This tool could give you another half-dozen, making it seem like you’re an idea machine, and maybe the exec will go for one of the others. This feels like a watershed moment. I’ve never asked an LLM to do this, so if this is a step forward, it feels promising. I’ve been working on my book where the main character is in the entertainment industry, gets booked for various projects, and helps produce content. The pitches you’ve shown me are not much different, maybe a bit more developed than the fictional loglines I’ve been incorporating.

I might need to cheat a bit with an LLM to create some more outlandish future shows. Let’s try for fun—ask it for a couple more loglines for movies we might see in theaters in 2035.

Jacobsen: They’re shorter this time since we asked for loglines. 

Title: Synthetic Souls

Genre: Science fiction drama. In a society where artificial humans download consciousness to serve as laborers, one synthetic discovers remnants of memories that suggest a past life, igniting a quest for identity that could upend the world’s understanding of life and consciousness.

Rosner: That’s Blade Runner.

Jacobsen: Yeah, not overly impressive, but here’s another one. Title: The Last Language. Genre: Adventure, mystery. Amid a global crisis erasing human languages overnight, a linguist and a tech entrepreneur race against time to decode an ancient script that holds the key to preserving communication before humanity is plunged into silence.

Rosner: That’s good.

Jacobsen: Chronicle of Shadows, action, thriller, sci-fi. Logline: Equipped with technology that can manipulate shadows into physical forms, a covert operative must prevent a rogue faction from using the device to plunge the world into eternal darkness.

Eternity’s Children, science fiction, drama. In a future where aging is cured and immortality is the norm, naturally aging children are born, sparking a societal upheaval that reminds humanity of the beauty and necessity of mortality.

The Last Byte (BYT), techno-thriller, action. As the world’s data is consolidated into a single quantum server, a cybersecurity expert discovers a self-aware virus planning to erase digital history, forcing her into a race against time to save the essence of human knowledge.

Rosner: Nice.

Jacobsen: Chrono Nexus, sci-fi adventure. When time portals begin to appear worldwide, connecting past and future eras, a historian and a futuristic engineer team up to prevent a temporal collision that could unravel the fabric of reality.

Rosner: I’ve had that idea in mind—an atomic explosion sends information and objects into the past, causing chaos. But yes, that’s great.

Jacobsen: Echoes of Gaia, environmental sci-fi fantasy. After Earth’s ecosystems collapse, scientists discover that plants have developed the ability to communicate telepathically, offering humanity one last chance to restore the planet through an unexpected alliance.

Rosner: So, yes, these are interesting. It’s used ‘Chrono’ twice in its titles, and it seems to think that future movies will have an ecological theme. You can either agree with that or tell it to lose the eco angle, but I’m sold. It’s a bit sad, though, because people are obviously going to abuse the hell out of this. People like me, or anyone who needs to pitch ideas, are going to mess around with this constantly. And movie execs will do the same. This could become a way for movie executives, who already get overwhelmed with pitches, to sift through hundreds of ideas and inform their understanding of what makes a good or bad pitch, and what trends are oversaturated.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Ask A Genius 1192: Hollywood Life

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/11/13

*Interview conducted in November, 2024.*

Scott Douglas Jacobsen: What is your advice for Hollywood life?

Rick Rosner: One piece of advice is act less. Don’t move your arms around a lot. Don’t show an excessive amount of emotion. Say your lines with just a hint of the emotion you think is appropriate or what the director envisions in that scene. This approach tends to work well because overacting marks an amateur, making them look unconvincing.

So, rule one is to underact. Rule two is if you want to appear as though you’re genuinely listening to someone, look at their face, but let your eyes wander over their entire face. Don’t let your eyes leave their face, but allow them to move across it. When someone is speaking and it’s significant to you, this small action creates the illusion of deep engagement. This technique is useful for conveying investment in what the other person is saying.

Picking up these small tricks, combined with understanding the business side of Hollywood, is crucial, as it’s a place where people can be ruthlessly competitive. Being smart is a huge advantage. In entertainment, intelligence complements talent or can sometimes compensate for a lack of it. If you ask intelligent questions, you can be the interviewer who engages celebrities in a way that highlights their intellect. Many celebrities have time to learn new things, either out of personal interest between projects or with the help of assistants who research and brief them on topics.

Take, for example, George Clooney or Leonardo DiCaprio—they’re known for their knowledge and interests.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Ask A Genius 1191: Elections, schmelections!

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/11/13

*Interview conducted in November, 2024.*

Rick Rosner: With four days to go until Election Day, we have early voting continuing through Friday, Saturday, Sunday, and Monday. However, many states, especially those with Republican leadership, limit early voting opportunities.

Approximately 68 million people have already voted, which suggests that 80 to 83 million ballots may be received by Election Day. Additionally, around 12 million more might be postmarked before Election Day and counted upon arrival, even if received after Election Day, as 18 states allow for this.

This means we could see up to 93 million early votes cast, which is nearly as high as the turnout during the 2020 election influenced by COVID-19, indicating strong participation. Women are outvoting men by 10%, a trend that remains consistent in most states. Although this advantage may be less significant on Election Day itself, the exact difference is uncertain. If the trend holds and considering that this advantage is often not accounted for in many polls, Harris could perform close to 1% better, which could be crucial in a tight race.

If over 90 million people vote early and day-of voting reaches 65 to 70 million, it would mean record-breaking voter participation. Even if the day-of turnout isn’t as strong, any demographic shift required to counter early voting trends would need to be even more significant given the lower number of voters on Election Day.

In swing states, where polls (despite their potential inaccuracies) indicate that women are outvoting men by 10% to 12% in five out of seven key states, this could be a hopeful sign, though not conclusive, for her chances.

Rosner: Addendum: I haven’t posted this yet, but I’m considering tweeting: Vote for the candidate who seems more appealing, followed by a humorous take on what it might be like to sleep with Trump, portraying him as a tired old man who smells like spoiled milk.

Jacobsen: What type of spoiled milk?

Rosner: Not skim milk—probably whole or 2%.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Ask A Genius 1190: Is there more to it, or no?

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/11/13

*Interview conducted in November, 2024.*

Rick Rosner: So, naturally, I think that Big Bang physics is a theory that has not entirely caught up with observation. Everything is relatively new. Essentially, everything we know about the universe has been learned in the last 100 to 120 years.

The farther away a galaxy is, the more it is redshifted, indicating that we didn’t even figure out the existence of galaxies until the 1920s. The farther away an object is, the younger it appears in the history of the universe. There is quite a bit of evidence that suggests the universe is approximately 14 billion years old.

With all this, including nucleosynthesis and other observational data, we now have a significant amount of new evidence. However, I don’t think the theoretical framework has fully caught up yet. The Big Bang theory accounts for a lot but not everything. Additionally, when it comes to quantum mechanics, I don’t believe our understanding has kept pace with the mathematical and physical descriptions. Quantum mechanics accurately describes physical phenomena, but comprehending its implications and underlying nature has lagged.

For example, information theory and a mathematical definition of information weren’t even developed until about 40 years after the advent of quantum mechanics. So, the idea that quantum mechanics might involve incomplete information may not have fully resonated with those studying it yet.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Ask A Genius 1189: What does Carole find amusing about Rick?

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/11/13

*Interview conducted in November, 2024.*

Scott Douglas Jacobsen: What mistakes does Carole find amusing?

Rick Rosner: My most recent mistake happened the day before yesterday. We decided to sell some old gold jewelry that had been sitting around unused. I called a place and asked, “What percent of the spot price do you pay?” Spot price is the current market price for gold, which is around $2,710 per ounce—a very high amount. They said if we brought in a Krugerrand, they would pay about $2,610, which is about 96% of the spot price.

Jacobsen: And what happened when you went in?

Rosner: We brought in our scrap 14-karat gold, which they weighed at 17.5 grams. They offered to pay 80% of the spot price. I was confused and said, “Wait, you told me on the phone you pay 96%.” They responded, “That’s for a Krugerrand, not scrap gold.” Carole chimed in, “You misunderstood.” I insisted I’d called, but she was right about the situation. I managed to haggle them up to 83%, but it still wasn’t great.

It was frustrating. I probably should’ve haggled harder. Years ago, when I was making jewelry for Carole, the standard was around 99% of the spot price. 80% is far from that. They reminded me that times have changed, and I got a raw deal. Carole found my miscalculation amusing, maybe more than she should have.

Jacobsen: Any other notable mistakes?

Rosner: Another example was when Carole’s mom needed to move out of her house because she was getting older and it was becoming unsafe for her. We had to decide what to do with the house, and I suggested renting it out. My reasoning was that it would provide income, improvements would be tax-deductible, and we wouldn’t have to pay taxes on the sale right away.

Jacobsen: Did you learn something new during that process?

Rosner: Yes, I didn’t realize at the time that when someone dies—in California and probably most other states—you get a stepped-up basis for the value of the house. Carole’s family bought their house in 1966 for $40,000 or $50,000.

Jacobsen: And when the house finally sold, how much did it go for?

Rosner: It sold for $1.6 million. But we didn’t have to pay taxes on $1,550,000 in capital gains because Carole’s dad passed away in the early 2000s. This meant that Carole’s mom became the sole owner of the house with a stepped-up basis. The “basis” is what you use to calculate capital gains taxes. So, when he died, the house’s value was adjusted up to around $1.1 million, which was its market value at that time.

There was still some mortgage on it, but essentially, we didn’t have to pay capital gains tax on the large increase in value. The taxable basis of the house had risen from the original $40,000–$50,000 they paid for it in 1966 to over $1 million when Carole’s dad died. I didn’t realize this at the time, so my main argument for renting it out to avoid immediate taxes was incorrect.

Jacobsen: And Carole still reminds you of that?

Rosner: Yes, she does, although it didn’t change our final decision. By the time we had to decide, we’d learned about the stepped-up basis and everything else involved. But she notes that I was initially wrong when we were casually discussing our options. Once it was time to make the real decision, we made sure to get all the information.

Jacobsen: Sounds like it worked out in the end, but it’s a funny reminder of how much there is to learn when dealing with these matters.

Rosner: It’s one of those things that sticks as a funny memory.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Ask A Genius 1188: Voter Turnout

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/11/13

*Interview conducted in November, 2024.*

Rick Rosner: We could discuss early voting in the U.S. About 42 to 43 million people have already voted, with 10 days remaining before the election. That’s a solid turnout.

Scott Douglas Jacobsen: What are the numbers for past elections?

Rosner: In 2020, 101 million people voted early. In 2016, 58 million voted early. This year, we’re on track for possibly 80 to 85 million early votes, with about 5 million people voting daily. So breaking 80 million is very achievable.

Jacobsen: That’s impressive, but how does it compare to 2020?

Rosner: It’s a good turnout, though not quite as high as 2020. The 2020 election was unique because states eased voting methods due to COVID-19, making early and mail-in voting easier. Republicans lost that election and were upset by the high turnout since larger turnouts typically benefit Democrats. Republicans generally form a minority but are more reliable voters, so increased accessibility tends to favor Democrats, who may not otherwise be as diligent about voting.

Jacobsen: And Republicans have taken measures since then?

Rosner: Yes, over the past four years, they’ve implemented measures to make voting more difficult. Achieving 80 to 85 million early votes under these stricter conditions would be significant for Democrats and give them a decent shot at defeating Trump.

Jacobsen: What about the concept of “shy Trump voters”?

Rosner: In past elections, particularly 2016 and 2020, some Trump voters were hesitant to disclose their choice to pollsters, leading to underestimations. In 2016, about 15% of voters were undecided, many of whom broke for Trump. This time, only 3% are undecided. Trump outperformed the polls in 2016 and 2020 but underperformed in 2024 primaries. I suspect that more people are simply tired of his antics.

Jacobsen: Do you think this fatigue will impact his base?

Rosner: Possibly. Trump’s behavior over the past four years may discourage some Republicans and Trump-leaning independents from voting. He hasn’t introduced any new ideas, relies on falsehoods, incited a minor insurrection, and has been found liable or guilty by juries eight times in the past year. This includes five grand jury indictments, two jury findings for sexual assault liability, and one jury finding him guilty of fraud. Hardcore supporters dismiss these findings, but voters on the margins may be fatigued.

Jacobsen: If some of those voters are deterred, could that make a difference?

Rosner: Yes, even if just 5% of Trump’s supporters decide not to vote out of exhaustion, it could be pivotal. In 2020, Biden received 81 million votes, while Trump got 74 million, with Biden winning by 7 million. Ten days ago, I predicted 76 million for Harris and 71 million for Trump. I think Harris could lose 5 million votes compared to Biden due to perceptions that inflation is Biden’s fault, while Trump could lose 3 million because it’s difficult to peel away his base, even though he’s polarizing.

Jacobsen: Would a 5 million popular vote win be enough for Harris to secure the electoral vote?

Rosner: It’s uncertain. However, based on strong turnout recently, I’m revising my total voter turnout estimate upwards from 150 million (compared to 158.5 million in 2020) to possibly 152 to 153 million. Harris could pick up 60% of the additional 2 to 3 million votes I’m factoring into my projection.

I’d be delighted if she could replicate Biden’s 7 million popular vote victory. I don’t think she’s there yet, and I’m not sure she will be, but she might break a 5.5 million popular vote win. That would give her a decent shot at winning the electoral vote.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Ask A Genius 1187: Getting Older, Flossing, and Masks

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/11/13

*Interview conducted in November, 2024.*

Scott Douglas Jacobsen: So what was that tweet about again? I remember seeing it. It was about a dirty mask from today, October 26th.

Rick Rosner: Yes, it was about a dirty mask. I had posted a picture of a worn-out mask. I’ll add the tweet link later.

Jacobsen: What was the context?

Rosner: I still wear a mask because COVID is still circulating. Even though we’re in a bit of a lull here in LA, with current COVID levels about one-seventh of what they were five weeks ago, they tend to rise again around Halloween and peak in late December into January. Even during this lull, I continue to mask up, especially since I’m often around people. I go to the gym, and Carole and I even went to a movie today, which we don’t do often since streaming offers so much at home. But we made an exception and saw a movie about Saturday Night Live’s first episode in 1975—it was pretty good.

Jacobsen: So, you try to make your masks last as long as possible?

Rosner: I don’t see any reason to replace them often, especially the ones with two straps that wrap around the head for a tighter fit. They’re harder to find. So, I try to use them until they wear out, even though they can get pretty gross. If I’m careful, I can stretch one mask to last about three or four months. The metal nose piece is usually what fails first, but if I avoid bending it too much, it holds up. The straps turn grayish-brown from rubbing against my hair, and the sides and the bridge of the nose get grimy from air sneaking in around the mask. Sometimes I spill coffee on them, and occasionally I burp into them, too. So, yes, they do get nasty over time.

Jacobsen: Does that affect the mask’s function?

Rosner: No, it doesn’t impact how the mask works; it’s just gross. People don’t usually notice or care, especially at the gym, where I spend most of my time. Even if someone did notice, it wouldn’t matter. I’m just a 64-year-old guy who looks a bit quirky, not James Bond. A dirty mask won’t change that. Rotten tomatoes.

Jacobsen: Do you maintain basic health standards with exercise and supplements?

Rosner: Yes, I still go to the gym at least five times a week. Recently, I joined another gym near my house, so now I go about six or seven times a week, totaling between 90 and 120 sets per day. As for flossing, I don’t do it as often as I should—it should be twice a day, but I’m lucky if I manage half that. And I still take supplements, though I’ve cut back on the variety a bit. I’ve added a lot of fisetin, which is a senolytic. It supposedly encourages old, dysfunctional cells to self-destruct, reducing the strain on the body and lowering inflammation. I noticed a difference when I started taking it; I didn’t have to wake up in the middle of the night to urinate, which suggests it’s helped clear out my prostate.

As you age, your prostate tends to enlarge, making it harder to empty your bladder completely. The prostate encircles the urethra—the tube that carries urine from the bladder out of the body—and when it swells, it pinches the urethra. This results in incomplete bladder emptying. Since taking fisetin, my symptoms have improved, and I don’t feel the same pressure at night.

And with aging, you often wake up frequently because your bladder feels full, which can disrupt sleep every 90 minutes or two hours. With fisetin, I might only wake up once during the night, or not at all, depending on when I go to bed.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Ask A Genius 1186: Washington Post Cancellations

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/11/13

*Interview conducted in November, 2024.*

Scott Douglas Jacobsen: What’s going on with the Washington Post cancellations?

Rick Rosner: The Washington Post recently chose not to endorse a presidential candidate, which many see as an act of cowardice. Jeff Bezos owns the Washington Post, and some speculate that he halted the endorsement to avoid potential repercussions if Trump wins. Trump could use his power to retaliate against the Washington Post and Bezos’s other ventures, like Amazon.

Rosner: Trump has targeted companies before during his last presidency. The LA Times also refused to endorse a candidate because its owner leans toward Trump, which is absurd. Both of these papers have endorsed candidates for decades, and now, when there is a clear choice, they’re too afraid to take a stand.

Jacobsen: How did this impact their readership?

Rosner: About 60,000 people out of 2.5 million subscribers canceled their Washington Post subscriptions in protest. That’s approximately 2.5% of their subscriber base, which is substantial. I did the math, looked up their subscriber numbers, and tweeted about the percentage lost. It’s likely even more now as more people continue to cancel. But Bezos might not care since he has $200 billion in assets outside of the Washington Post.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Ask A Genius 1185: Do Roast Jokes Work Outside of Roasts?

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/11/13

*Interview conducted in November, 2024.*

Scott Douglas Jacobsen: This is from Laurie Kilmartin. She said, “Roast jokes don’t work great outside of a roast.” That’s a solid observation.

Rick Rosner: And there was a comedian involved. So today was Trump’s rally at Madison Square Garden, which was full of rhetoric that many felt was hateful toward minorities and immigrants. They had a comedian named Hinch-something whose most notorious joke was about a floating island of garbage in the Atlantic, which he called Puerto Rico.

A lot of people pointed out that this was racist and hateful. Laurie Kilmartin noted that it was a roast joke, and roast jokes don’t work well at political rallies. The joke didn’t land, and it received little laughter. Moreover, people on Twitter highlighted that Pennsylvania has around 450,000 Puerto Ricans, so calling them trash is not only offensive but also foolish. New York City also has a large Puerto Rican community, so making such a statement is senseless.

People were comparing it to the infamous 1939 pro-Nazi rally at Madison Square Garden, held by the German American Bund. That rally featured swastikas and promoted the idea that one could support Hitler and still be a proud American. A giant portrait of George Washington hung over the hall at that event. But history proved within a couple of years that supporting Hitler and being American were incompatible.

Jacobsen: So, what are people hoping this time?

Rosner: The hope is that Trump’s rally alienates more people than it inspires. However, it’s challenging to draw any conclusions from early voting data, even though about 43 to 45 million people have already voted, which is a high turnout with nine days to go. This year, Trump has encouraged Republicans to vote early, unlike in 2020 when he discouraged it. In 2020, early voting trends provided clearer insights because Trump’s supporters largely abstained from voting early.

Jacobsen: Why might that change be significant?

Rosner: It could be that Trump believes an early turnout from his base will make it easier for him to claim victory, even falsely, if needed. In 2020, the initial leads in various states depended on whether early votes were counted first or last. In states where early ballots were processed first, Biden jumped out to an early lead. In other states where day-of votes were counted first, Trump initially led, but those leads diminished as early ballots—comprising about 62-63% of total votes—were counted.

Jacobsen: So, what’s different this time?

Rosner: This time, Trump and his team may think early voting will benefit them, or they may have learned from their 2020 missteps. It’s hard to say for sure, but it does make interpreting early voting data more complicated. For instance, Nevada seems problematic for Democrats, but it’s uncertain. If Republicans have already cast most of their votes early, it might not be as bad as it looks.

Jacobsen: What about Georgia?

Rosner: Georgia is promising. The early voting turnout there is already 57% of the total votes cast in 2020. While not all states are expected to match their 2020 turnout, Georgia’s numbers are significant. Additionally, women are outvoting men in early ballots by 11.5%, which bodes well for Democrats. North Carolina, on the other hand, appears to be a toss-up. The other swing states are still uncertain.

Let’s wrap it up for the night.

Jacobsen: Yes, thank you. I’ll see you tomorrow.

Rosner: Talk to you then.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Ask A Genius 1183: Rick’s Mixed Relationship with Synagogue

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/11/13

*Interview conducted in November, 2024.*

Scott Douglas Jacobsen: When was the last time you went to synagogue, Rick?

Rick Rosner: The last time was for my mom’s memorial, over two years ago. Besides that, I haven’t been back. But we did watch No One Will Watch This, which is about Jews and stars Kristen Bell and Adam Brody on Netflix.

Jacobsen: Why the transition from the memorial to Kristen Bell?

Rosner: Because that’s the most Jewish thing I’ve done in years. It’s a show where Kristen Bell plays a young-ish woman with a sex and dating podcast who falls in love with a rabbi, played by Adam Brody, known from The OC years ago. It was pretty good.

Jacobsen: I see. So, what do you think are the requirements for Reform Judaism in terms of synagogue attendance?

Rosner: Not much, really. You should go on the High Holy Days—Rosh Hashanah and Yom Kippur.

Jacobsen: But you haven’t even gone for those lately, have you?

Rosner: No, we haven’t. The last time I went for Rosh Hashanah was decades ago. We used to attend services when we were members of a temple so that Isabella could go to Sunday school. But that was about 15 years ago.

Jacobsen: So how do you celebrate the High Holy Days outside of the synagogue?

Rosner: This year, I went to a Rosh Hashanah dinner at cousin Kenny’s house, and we said a couple of prayers.

Jacobsen: What did you pray for?

Rosner: They weren’t personal prayers; we just said blessings for the holiday.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Ask A Genius 1182: Follow the River Where the AI Lead

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/11/13

*Interview conducted in November, 2024.*

Rick Rosner: Let’s ask ChatGPT: “What are three significant technological advances expected within the next five years?”

Scott Douglas Jacobsen: That’s a reasonable way to phrase it.

“What are three significant technological advances expected within the next five years?” Responses include widespread adoption of artificial intelligence and automation, breakthroughs in quantum computing, and advances in personalized medicine and biotechnology.

Rosner: Let’s focus on the third one, given what we discussed earlier. What do you envision with regards to personalized medicine and biotechnology?

Jacobsen: Personalized medicine will likely involve tailored medical treatments and gene therapy systems connected to CRISPR gene-editing technologies. One aspect could be the development of more targeted cancer therapies. Every type of cancer has unique structures on its surface that affect how easily immune cells can detect, grab, engulf, and kill it. For the immune system to attack cancer, it needs to recognize which cells are cancerous. Some cancers have distinct surface markers that the immune system can learn to identify, enabling the production of the necessary receptors to detect and attack them.

Rosner: Newer gene therapy techniques can expand the range of surface structures that can be targeted by the immune system. This is already occurring but currently only addresses certain types of cancer. Cancer is complex; numerous cellular mutations must align for it to become a fully malignant disease. Thus, various attributes can be targeted for treatment.

Jacobsen: So, you agree with the AI’s assessment that we will see improved cancer treatments?

Rosner: It’s often said that cancer isn’t one disease but hundreds of different ones. We’re likely to develop more methods to disrupt the growth cycles of these cancers, make it harder for them to metastasize, or prevent metastasized cells from embedding in other parts of the body. This will result in more points of attack and a wider range of treatable cancers.

Take kidney cancer, for instance. It’s challenging because, while it doesn’t metastasize frequently when small, even a tumor up to 4 or 7 centimeters may still be considered “small” and manageable. Other cancers, however, can spread at any stage. Kidney cancer also has mechanisms that disable immune cells in its vicinity, making immune therapies less effective and complicating treatment if it spreads

There’s a drug called Keytruda that is effective against many types of cancer, including kidney cancer. However, it’s one of those treatments that, at best, reduces the risk of recurrence or progression by about 40%. It’s not a cure, and it comes with significant side effects. Cancer will continue to be a major issue for several decades because it encompasses a wide range of different diseases. I don’t think we’re at the stage where we have treatments that can reduce the lethality of all cancers by 50%. Some types of cancer are highly treatable, while others remain extremely lethal.

Pancreatic cancer is a prime example of this. If it’s not detected until symptoms appear, the prognosis is often poor.

Jacobsen: So, moving on to the next question. What was the main point you noted from ChatGPT’s response? Let’s discuss the first claim regarding quantum computing breakthroughs.

Quantum computing is expected to achieve significant advancements that will allow for faster processing speeds. This, in turn, could facilitate more complex data analysis, advanced simulations, and potential breakthroughs in cryptographic sciences, material science, and drug discovery.

That’s an intriguing field. What do you see as the main challenges with quantum computing?

Rosner: There are two primary issues. First, building stable quantum systems with more than a few qubits is challenging. Quantum computers are so powerful that even a system with only a handful of qubits can perform substantial tasks. However, to unlock their full potential, you need a system that can maintain a greater number of qubits. The inherent problem is that quantum systems are unstable—you’re trying to sustain an isolated and indeterminate state until the computation is complete.

The second problem lies in structuring tasks so they’re suitable for quantum computation. Quantum computing excels at problems like the traveling salesman problem, but there are numerous other complex problems that need to be adapted to leverage quantum capabilities.

You mentioned ChatGPT’s other comments—could you recap them?

Jacobsen: ChatGPT referenced applications in cryptography, material science, and drug discovery through advanced simulations and data analysis. Cryptography is particularly significant. There’s a classic example from the 1980s: creating an unbreakable encryption key by multiplying two large prime numbers. It was believed that factoring such a product would take millions of years with conventional computing. However, quantum computing, with its ability to process many calculations simultaneously, could potentially crack these codes, making what was once secure, breakable.

That would be revolutionary—and a potential security risk.

Rosner: Didn’t a couple of researchers win the Nobel Prize in medicine for utilizing AI to figure out how to fold proteins precisely as desired?

So, once again, this appears to be a good problem for quantum computing—designing scenarios where you’re running an enormous number of possible combinations simultaneously. In a quantum system, what would traditionally take hundreds of years could potentially be done in mere seconds. That makes sense based on what ChatGPT indicated. Over the past decade, brute-force substance testing has relied more on robotics than AI. Robots can create thousands of miniature petri dishes, each containing problematic cells.

The robots can handle the repetitive task of placing thousands of different substances into those petri dishes, which would take humans an incredible amount of time. This process has essentially reduced the reliance on human intuition to identify potentially effective substances. Instead, every possible substance is tested because automation makes it feasible. ChatGPT’s point suggests that, with quantum systems, instead of physically testing thousands of substances, you could simulate millions of tests. If the substances could be characterized in a way that allows quantum computing to simulate them, then testing a million substances becomes realistic within a reasonable time frame.

Genes essentially code for the creation of proteins with specific shapes, and in biology, structure is everything. If you aim to develop a library of millions of potential protein shapes for various applications, quantum computing could be ideal for this kind of task. ChatGPT’s first prediction was that AI would become universally adopted, which is hard to dispute.

Jacobsen: True, although the term “AI” is often misapplied. There’s a lot of simple autocomplete functionality labeled as AI.

Rosner: One could argue that AI is fundamentally about autocomplete. For example, when you train a graphics AI by inputting a vast number of art pieces, it essentially turns a text prompt into an autocomplete task, providing the most likely artistic rendition of what your words describe.

Jacobsen: Would you say a better term for AI might be “virtually unlimited autofill”?

Rosner: Yes, that’s a fair assessment. It captures the essence of how it functions—essentially an expansive version of autocomplete.

Jacobsen: I see where this is leading. You’re suggesting that even in areas like AI-generated adult content, there are intricacies in user commands that push AI to understand context and commands more deeply.

Rosner: When people pay for AI-generated adult content, they can input highly detailed prompts that cater to specific preferences. An AI-generated scenario might involve one character engaging in an act and another walking in unexpectedly. Clearly, someone programmed these prompts because they’re recurring themes in image sets.

You can see how AI progressively learns how doors, door frames, and perspectives work. At first, characters may appear stuck halfway through a door, or proportions might be incorrect. But as the AI continues training, these details improve. It eventually understands perspective better and can render scenes where the person walking in appears smaller due to distance. AI has repeatedly refined aspects like shadows through what is essentially Bayesian analysis of the most probable scenarios.

Jacobsen: So, it’s like watching the AI learn through trial and error, guided by patterns and probabilities?

Rosner: It’s a continuous learning process based on data-driven refinements. AI doesn’t truly “know” anything—we’re aware of that. It doesn’t think as humans do, but it operates on statistical foundations for how things behave. For instance, it has a statistical basis for understanding the behavior of shadows and the principles of perspective. What makes images appear realistic—or conversely, unnervingly unrealistic—often comes down to details like the eye line. I’ve observed AI in this specific context, and while it manages to get the eye line of the main subject correct, it struggles with the person in the background. In scenarios where someone is caught in an act and reacts with surprise, the foreground figure often looks fine, but the background character frequently ends up with mismatched or misaligned eyes, where one eye might be larger or pointing in the wrong direction. It’s interesting to watch AI slowly improve and start getting these details right.

Jacobsen: So, it’s like a process where the AI is learning to handle nuanced visual details over time?

Rosner: But ultimately, AI is just autofill. And yes, autofill is something we rely on for everything. In a sense, our own brains function with a kind of autofill. When we speak, we don’t think out every single word meticulously; we start the sentence, and our brain fills in the rest. Unless, of course, we’re writing something meticulous, like an essay for The Atlantic, where every word is scrutinized.

So, moving forward, you could say that we’re going to be using this type of “autofill” constantly. And that leads to the point of learning statistics. AI relies heavily on Bayesian statistics, and while I can say that confidently, explaining how feedback across neural networks functions would take more time. But for the sake of simplicity, yes.

Jacobsen: Makes sense. Should we use that as a metaphor for summarizing this?

Rosner: Sure, let’s go with this for now.

Jacobsen: Do we need another call, or are we good for now?

Rosner: No, I still need to head back to the gym one more time. 

Jacobsen: Then I’ll take a quick break and continue writing. Thank you very much. 

Rosner: Thanks again. Bye.

Jacobsen: Bye.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Ask A Genius 1181: Anthony Cuthbertson’s Article

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/11/13

*Interview conducted in November, 2024.*

Scott Douglas Jacobsen: I have an article entitled Google’s AI Profit Fast Tracks Singularity Prediction by Anthony Cuthbertson, published on March 13, 2024. In the article, Cuthbertson reports that futurist Ray Kurzweil predicts artificial intelligence will usher in an era of hybrid humans. This prediction aligns with Kurzweil’s long-standing views. However, he now asserts that this era will begin within the next five years, specifically referring to the ability of these hybrid humans to reverse aging.

Despite this new timeline, Kurzweil maintains his original prediction of a technological singularity occurring in 2045, as stated in his 2005 forecasts. I want to focus on this accelerated five-year timeline for reversing aging. Kurzweil’s claim suggests that by 2029, humanity will have the capacity to reverse aging. This statement, however, warrants further scrutiny and clarification.

Rick Rosner: The prediction appears overly optimistic. Aubrey de Grey, with his distinctive beard, has identified seven major types of damage that must be addressed to overcome aging. These include issues like preventing mitochondrial dysfunction. This approach is part of a specific and detailed strategy, which raises my skepticism about Kurzweil’s statement, as it lacks similar specifics. I assume that, if pressed, Kurzweil might elaborate by referencing de Grey’s framework or a comparable system. However, aging is a complex process involving multiple interconnected systems. This realization is perhaps the most crucial insight, one that may have been speculative in the past.

An important point is that different systems within the body age at varying rates due to numerous factors. Aging is not a singular process but rather a multitude of concurrent ones. Fundamentally, human evolution has equipped us to live long enough to reproduce, and anything beyond that is essentially a bonus. We fall apart because our protective mechanisms are only sufficient to ensure the survival of the next generation. Therefore, anything that can fail eventually will, as our evolutionary design only pushes survival far enough to facilitate reproduction. Beyond that, we are simply waiting for one system or another to deteriorate.

When discussing systems, one could refer to organs, mitochondria, the Hayflick limit (the number of times a cell can replicate), or the accumulation of malfunctioning cells. Each represents a potential point of failure, showcasing the many pathways by which aging progresses. Thus, the question arises: what would reversing aging entail? Extending the number of cellular replications, known as surpassing the Hayflick limit, could be one part of it.

However, unlimited cell reproduction poses the risk of cancer, as uncontrolled replication is a hallmark of the disease. Reversing aging would also involve eliminating accumulated damage in the body, such as arterial plaque, heart valve calcification, and other degenerative changes. Would it mean reversing conditions like osteoporosis? Addressing these varied aspects of aging is complex but not entirely out of reach. There are some general solutions, such as extending the cellular replication limit, alongside targeted treatments for specific body parts.

While reversing aging is theoretically conceivable, achieving it involves addressing numerous specific and general challenges.

Getting the gunk out of your arteries and heart, restoring a full head of hair, and plumping the skin — I can envision some progress happening within a five-year window, but nowhere close to a level where one could definitively claim that aging has been reversed. Does that sound reasonable?

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Ask A Genius 1180: Rick’s Note!

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/11/13

*Interview conducted in November, 2024.*

Rick Rosner: Just a note: if you want, I can provide a general preface that, for the past several months, 85 to 92% of my tweets have been political. I’m deeply concerned about the possibility of a second Donald Trump presidency. The election is tight, and I’m doing what I can through tweets to dissuade voters from supporting Trump. If that doesn’t work, I’m trying to motivate undecided or less active voters to support Kamala Harris.

She’s not perfect, and I don’t think she’s a genius, but she’s competent. I want sane governance, which we didn’t have under Trump, and it would be even worse in a second term. The Supreme Court has expanded presidential powers with less accountability, and Trump has made it clear he plans to act vengefully. He’s rid himself of people who could temper his behavior, and I believe he’ll be surrounded by enablers, making his second term “Trump squared.” 

That’s why my tweets have been less humorous lately and more urgent. Also, I’m Jewish, and while Trump has never explicitly said he admires Hitler, he has expressed a disturbing interest in him. He reportedly has a copy of Mein Kampfand has said he wished his generals were more like Hitler’s. It’s unsettling.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Ask A Genius 1179: Dry Bar Comedy

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/11/13

*Interview conducted in November, 2024.*

Scott Douglas Jacobsen: I enjoy some conservative-leaning comedy, especially when it’s framed as dry, relatable humor. Dry Bar Comedy is a good example—clean, family-friendly, with traditional values. Many of those comedians are skilled, funny storytellers. 

Rick Rosner: You’ve got Jeff Foxworthy with his “You might be a redneck” bits—funny and relatable. 

Jacobsen: Tim Allen, Jeff Allen, and Larry the Cable Guy are others. 

Rosner: There’s even a comedy roundup channel on SiriusXM that caters to more rural, conservative audiences, and it’s quality stuff.

Jacobsen: Your humor is a bit edgier, leans a little more PG-13 or higher.

Rosner: I get bored with the clean stuff after a while. SiriusXM has about six or seven comedy channels, so you can pick your level of “blueness.” There’s a channel called “Pure Comedy,” where you’ll never hear a bad word or controversial topics. On the other end is “Raw Comedy,” which features content more akin to the shock value of Philip Roth’s Portnoy’s Complaint—a novel that stunned America in the 1960s by exploring taboo areas of a teenage boy’s life.

“Raw Comedy,” it’s more unfiltered and covers topics that mainstream comedy often avoids. I was thinking how even Philip Roth, the master of shocking content, would be taken aback by some of the routines on raw comedy today. No area of life is safe from comedic analysis now, which is quite a shift from the more restrained world of network TV in the sixties.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Ask A Genius 1178: On Pre-Bunking

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/11/13

*Interview conducted in November, 2024.*

Scott Douglas Jacobsen: So, I was doing a training session in journalism and came across a cool concept I hadn’t heard of before: pre-bunking. It’s like inoculating people by giving them bits of misinformation and having them reflect on it. Think of it like when you look at an AI-generated image and notice the teeth are off or it has four fingers with an extra joint.

Rick Rosner: Yes, if we had done this with Trump ahead of time, it could have changed things. Instead, we did the opposite of pre-bunking with him. He had a TV show that portrayed him as a business genius, which ran for 15 years. It was all an illusion, but it built this image.

If people had been told the truth about some of Trump’s actions back in 2015 or 2016, before they bought into the persona, it might have reduced his base. Now, no matter what he does, his base finds ways to rationalize or justify it. I remember learning about advertising in 6th grade—there was a one-week section on the ways ads mislead, which instilled some skepticism. Plus, growing up with Mad Magazine, which mocked everything, was another way to build that kind of mental defense.

But now, Trump’s supporters—30 to 40 million of them—are impervious to everything. I assume they fall for scams related to donations or Trump merchandise, but outside of the Trump bubble, they might be less gullible. Within that sphere, though, they’re immune to debunking or pre-bunking or any form of critical thinking.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Ask A Genius 1177: A Cher and Madonna Situation

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/11/12

*Interview conducted in November, 2024.*

Rick Rosner: Ever heard of Albert Beckles? If you Google him, you’ll see that he was a successful bodybuilder for a long time. I used to go to Gold’s Gym in North Hollywood, where he worked out.

He’d still be ripped even in his mid-seventies. He’d be there with his girlfriend, who was also in her seventies. It looked a little odd because there was an African American guy in his seventies with a shaved head, 4% body fat, and 18 or 19-inch biceps, looking incredibly fit—unlike a 75-year-old. Meanwhile, his girlfriend looked her age at 72. It created a bit of a visual mismatch.

Scott Douglas Jacobsen: Like a Cher or Madonna situation?

Rosner: No, it seemed more like they had been together for 30 years and stayed committed. It’s like when you see the wives of some Hollywood celebrities—it can be striking. Sam Elliott comes to mind. He’s got to be around 75 now. He’s the deep-voiced narrator from The Big Lebowski and is known for playing cowboy roles. He’s had that great silvery hair for decades. Even at 75, he still looks like Sam Elliott with all his hair. But then you see him at a premiere with his wife, a pleasant-looking woman in her seventies, and it stands out because he still has that movie star allure while she looks her age.

Male movie stars retain that appeal as they age as quickly as others do. Harrison Ford is 80 and was still playing Indiana Jones. Tom Selleck from Blue Bloods is 79 and still has all his hair. He’s even selling reverse mortgages and still looks convincing.

On Blue Bloods, he plays the head of the NYPD well into his late seventies. I don’t watch the show, but it’s funny because I’m pretty sure the actual retirement age for the police department is around 65. But Selleck can still pass for 65 at 79. I don’t know what his wife looks like, but probably not as culturally revered as Selleck himself.

Speaking of Selleck, here’s a story before we wrap up. I worked on The Man Show, which satirized men’s behaviours while simultaneously appealing to the same audience. They had a segment called “Manly Advice from Tom Selleck’s Penis,” which featured a puppet shaped like a penis giving advice. They asked Tom Selleck for permission to use his name, and he responded, “Please don’t. My daughter is in junior high school, and it would be hard for her if my talking penis were on T.V.” So, we ended up using someone else’s name.

There’s this misconception that conservatives can’t get work in Hollywood. It’s not true. It’s just that conservatives who are difficult to work with don’t get work. Tom Selleck is a conservative; he’s NRA-affiliated, but he’s probably a delight on set—he knows his lines and hits his cues, which is not a problem. Even The Rock is conservative. If you Google conservative celebrities, you’ll find hundreds of them. The ones who are likable and professional still get work.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Ask A Genius 1176: Election Stuff, I’m 64, Scott!

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/11/12

*Interview conducted in October-November, 2024.*

Scott Douglas Jacobsen: Has anything else come up for you recently, election stuff?

Rick Rosner: Yes, we’ve got 12 days to go. The good news is that around 5 million people are voting each day. This is positive because early voters typically lean Democratic. In 2020, Trump told his supporters not to vote early and to vote on election day instead—I forget his logic behind that. This year, though, he has given the green light to early voting, so there’s a more significant MAGA presence in early voting. Even so, with 5 million votes daily, we could see close to 80 million early votes by election day, which is promising.

Rosner: How does that compare to past years?

Jacobsen: In 2016, 58 million people voted early, and Hillary Clinton lost. In 2020, 101 million people voted early due to COVID-19, which made voting more accessible, and Biden won. This year, it’ll be around 80 million early votes. It’s not as high as in 2020, but it’s still significant, especially considering that Republicans disliked the huge turnout of 160 million total voters—two-thirds of eligible voters, which was unprecedented. Historically, higher turnout benefits Democrats, so Republicans passed laws restricting early voting. If we reach 80 million early voters, that’s a positive sign.

Jacobsen: What about voting demographics?

Rosner: In the six states that track voting by gender, women are outvoting men by 10%, with a ratio of 55 to 45. That’s good because women generally favour Harris over Trump, whereas men lean the other way. If this trend holds, it’s another positive sign. So, Rotten Tomatoes on voting updates.

Jacobsen: What else is on your mind?

Rosner: I hit a local maximum on the bench press machine today. This guy, Luke, talks a lot, and we chat, which gives me extra time to recover between sets. That extra rest allows me to lift more weight. Because of COVID, I’ve been doing quick sets with minimal rest to quickly get in and out of the gym.

Jacobsen: So, did you hit a new personal best?

Rosner: It’s more of a small victory. I weighed about 139 pounds and pushed 185 pounds, roughly 130% of my body weight. For someone as skinny as I am, that’s decent enough. But honestly, who cares? I’m 64 years old.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Ask A Genius 1175: Rick’s Universe and the Universe’s Gold

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/11/12

*Interview conducted in October-November, 2024.*

Rick Rosner: What about gold in the universe? Let’s shift to that. An idea in informational cosmology suggests the universe is far older than its supposed Big Bang age. If that’s true, then there should be remnants in the universe that predate it—leftover matter that has remained due to being gravitationally or inertially isolated.

That connects to the rotation curves of galaxies. The issue with Kepler’s law is that if most of the mass in a galaxy or a solar system is concentrated at the center, the orbital speed of objects should drop sharply as you move farther from the center, following a power law.  But the rotation curve of entire galaxies is flatter than expected, which hints at dark matter or other unexplained phenomena holding things together.

It’s as if there’s a significant amount of mass near the outskirts of galaxies, causing them to rotate more like a disk, where the speed doesn’t drop off as much as expected. This implies the presence of some mysterious mass—dark matter—that makes these rotation curves appear flatter. The catch is that we can’t directly see this mass.

Alternative theories suggest that under certain conditions, gravity might not decline according to the inverse-square law. But that’s harder for contemporary physics to accept than the concept of dark matter. Informational cosmology, however, posits that dark matter could be regular collapsed matter: black holes, brown dwarfs, neutron stars—all of which may have collapsed long ago and are now in stable orbits on the outskirts of galaxies.

And they wouldn’t remain stable if they were closer to the center of a galaxy. If they were near the center, they’d collide with other matter, suck it up, and gradually move inward over billions of years until they became part of the massive black hole at the galactic core. For the Milky Way, that black hole is around 100 million solar masses, though it could be a billion solar masses in some galaxies.

However, these collapsed objects can orbit on the outskirts without significant collisions. So, if the universe is older than it appears, you’d expect to find a lot of old, burnt-out, collapsed matter in the far reaches of galaxies. The challenge is that this matter is nearly invisible. You can only detect black holes through gravitational lensing unless they pull in the material, emitting radiation as it spirals into the black hole.

But an ancient, inactive black hole is difficult to spot. Could we find evidence for an older universe by detecting more gravitational lensing than expected in a 14-billion-year-old universe?

That’s the question. Does enough collapsed matter in the far reaches of the universe cause a detectable difference in gravitational lensing? I’m still determining. I’d need to ask someone who specializes in astrophysics. But the challenge is that any evidence of matter older than the universe would be hard to spot because it’s no longer emitting much radiation.

If we could somehow determine how much gold or other heavy elements beyond iron exist in the universe, that might tell us something. You’d need to analyze the spectra of stars or other methods to figure that out, though I’m not sure how that works. I’ve seen articles suggesting that there’s more gold in the universe than could have been formed within 14 billion years.

It raises the question of how precise these methods are for measuring the abundance of heavy elements and whether they truly support the idea of an older universe or if there’s some other explanation.

So, there you go. Gold in the universe.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Ask A Genius 1174: Rick’s Wife Gold and Rick

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/11/12

*Interview conducted in October-November, 2024.*

Rick Rosner: So, I will talk about gold—not just its value, but the fact that there’s more gold in the universe than expected according to the standard Big Bang theory. The heaviest element that can form during the normal stellar burning process involves hydrogen fusing into helium, releasing heat. Under gravitational pressure, helium and thermal motion at the center of a star can fuse to create lithium and other elements up to iron. Iron limits what can be formed in a typical burning star.

When the star runs out of energy, if it’s big enough, it collapses. That collapse triggers an immense explosion, a supernova, with enough compressive action at the center to form gold. It’s a rare occurrence.

Another theory is that gold can be created when two neutron stars collide. Either way, the process is sporadic and violent, creating conditions that are “explodey and crush,” as you put it, and capable of producing gold. Yet, we have more gold than one would expect.

It’s rare and valuable, but having a significant amount of it is intriguing. And it’s not just gold—all elements heavier than iron, number 26 on the periodic table, are produced in these extreme events. The universe is about 14 billion years old, and there’s more of this heavy stuff than basic physics might suggest.

That’s the physics and cosmic background of gold. Now, on a more personal note, I used to work with gold.

Scott Douglas Jacobsen: How so?

Rosner: In 1989, my wife got a job at Avon in New York City. We weren’t married yet; we were living together then. She started to become increasingly disgusted by New York City. It was covered with every bodily fluid you could think of—barf, urine, and even worse things. There was always this pervasive hot garbage smell, and she was disgusted with it.

Jacobsen: I can imagine. New York can be intense.

Rosner: Avon happened to own Giorgio Beverly Hills, which, in the 1980s, was quite famous—this was during the prime-time soap opera era with shows like Dallas. There was a sense of Beverly Hills glamour that was popular then. Giorgio had a fragrance line and some fashion items.

So, Carole wanted to move back to L.A. She’s originally from L.A., so she wanted to return. Avon owned Giorgio Beverly Hills, and she got a job there. Giorgio had grown from a small company to a medium-sized one as it gained popularity. It was making some of her coworkers behave in a rather catty way. Carole would come home and say that some women were flaunting knock-off Chanel suits and cocktail rings. This was back when jewelry and fashion accessories were a much bigger deal.

And she felt intimidated. At the time, I was mostly unemployed. I was working odd jobs: bouncing at bars, nude modelling for art classes, and tutoring for the SAT. All of them are pretty low-paying. My days were mostly free, so I started looking into making jewelry for her. I researched and found that we couldn’t afford fancy store-bought jewelry, but we could buy the materials for about 10% of the retail price. For instance, you could get large gemstones like blue topaz, citrine, and amethyst for about a dollar per carat because they had minor chips or imperfections. Those are the stones that manufacturers chip during production.

Companies like QVC would commission thousands of rings to be made in Mexico by semi-skilled labourers, and some stones would get chipped in the process. These slightly damaged stones were then sold at a discount so I could get large stones, some the size of a pigeon egg, for around $50. I signed up for a jewelry class at a junior college to access their equipment for soldering and started making pieces for Carole. It was fun to give her extravagant-looking jewelry that didn’t cost much, allowing her to keep up with the other stylish women at work.

Jacoben: That’s a clever way to approach it.

Rosner: I got into it and even learned about lost-wax casting. I started making more intricate pieces, which meant I needed to buy or find gold. I learned about buying gold at spot price and melt price. Gold was around $800 an ounce back then, which was expensive. I would buy a quarter-ounce piece for a couple of hundred dollars and then mix it with silver and copper to stretch it, lowering it from 24-karat gold.

Jacoben: So, you were creating lower-karat gold?

Rosner: Yes, I was so thrifty that I made 5-karat gold. It still looked gold enough because I would add more copper to give it a richer, orangey tone. Even at five karats, it had a discernible golden look. I also learned that the professional markup is about 1% when buying gold for jewelry. When you sell scrap gold back, there’s a markdown of about 1%.

And it’s accepted as long as the scrap gold has a designated carat value, like 14-karat—which is 7/12ths pure gold. I did that for a while, but then I started getting T.V. writing work and stopped making jewelry because I finally had stable employment. With my kid getting married, I thought about the scrap gold we still have lying around.

And I thought, why don’t we sell the scrap gold, which belonged to beloved relatives, and use that money to buy wedding rings for our kid and her fiancé? It’s a way to repurpose cherished gold that’s no longer in fashion from people who have passed on into new gold that will hopefully be worn for decades until death do them part. So, we went to the coin shop, and they weighed the gold. Gold is now $27,100 an ounce, which translates to around $33,100 Canadian.

That’s extremely expensive, but not surprising, given the state of the world. Is this interesting? I think so—it’s compelling in a personal way.

So they offered us 80% of the value of the gold. I thought, what? That’s wild. But they said it’s because it’s scrap, and some 14-karat gold is only about 12.5-karat. It seemed like a bad deal, so I asked if they could at least give us 83%. They agreed, and we walked away with a few hundred dollars for the scrap gold.

I know that feeling—walking out after a negotiation and realizing hours later that you might not have haggled hard enough.

I even returned to a car dealership the next day to confront them because they ripped me off. They told me, “Get out of here; you bought the car.” I realize I might have gotten a bad deal hours after it happens when it’s too late. I probably got shortchanged this time, too. But at least I still got paid at about $22,162 per ounce, which is still a substantial amount.

Carole has this habit where she’s not exactly delighted when I’m wrong, but she does point it out. I told her we’d probably get around 96% of the spot price based on my call to the shop, where they mentioned offering $26,100 for a Krugerrand when the spot price was $27,100. But in reality, they offered us only 80%. Carole couldn’t help but say, “You were wrong,” which she seemed a little too pleased about. And that’s the end.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Ask A Genius 1173: October Surprises

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/11/12

 *Interview conducted in October-November, 2024.*

Rick Rosner: Speaking of something related but different, it’s less than two weeks until the election—12 days to be exact. Everyone’s on edge, waiting for any October surprises. This is a new topic.

Perhaps the big October surprise concerning Trump could be some footage of him groping a teenager at a public event. There’s a lot of buzz about it, but no one has actually seen the video yet. My guess is that there are plenty of photos and videos of Biden that MAGA supporters point to, claiming he’s acting inappropriately. It’s typically footage of him bending down to hug a little girl or embracing a grown woman for a couple of seconds, and they spin it as predatory behavior.

So, if there is this so-called “smoking gun” of Trump groping a teen, it could just be a clip of him hugging someone for a few seconds, exaggerated to seem worse. We’re waiting to see if such a video even exists. And if it does, and it’s truly incriminating—like showing actual inappropriate behavior—how many votes would that cost him?

That’s the current situation. Everyone is hoping for some  damning revelation. Trump, in the hopeful eyes of many liberals, seems to be struggling right now. He mispronounces words frequently, and while I don’t have an exact figure, he appears mentally sloppy.

You could argue that anyone at 78, especially after intense campaigning for months, would show signs of fatigue. But for hopeful liberals, they’re watching for any  meltdown. Ideally, for them, he’d have a visible health issue, like a seizure, which would be alarming for someone seeking the presidency. Not that I wish that, but something significant.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Ask A Genius 1172: The Big Arc of Technological Integration

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/11/12

*Interview conducted in October-November, 2024.*

Rick Rosner: So, we were talking about people being glued to their phones. I’m not sure if it’s as bad in semi-rural Canada as it is in L.A., or in places like Hong Kong. Carole and I were in Hong Kong 30 years ago.

Scott Douglas Jacobsen: What was that like?

Rosner: Back then, it was surprising to see people already walking around with two cell phones—a level of tech engagement that was pretty advanced for 1993. Who knows what  technology people in Hong Kong and Singapore are plugged into now? But if we were to predict what having access to all the apps and information in the world would do to people starting from, say, 1985, some would have thought it would make everyone super savvy and highly competent at life’s tasks. Others might have predicted what we see now: people who are incredibly distracted.

As we move into the future, it seems like we’re heading towards becoming more closely linked to the information processing done by our devices. We’re still limited by the fact that all our input comes through our senses and all our output is either talking to or typing on our phones. But as we become more integrated with our tech, one of the big questions is whether our devices will be kind to our sense of consciousness.

Jacobsen: We tend to think that our consciousness tells a coherent story of our lives, moment to moment and day to day. That we’re playing out our own human experience and that it makes sense, rolling along in a continuous way.

Rosner Because we’re accustomed to our own flavor of consciousness, we tend to overlook the discontinuities, contradictions, and lost information. We’re generally comfortable with the way we think, unless something forces us to examine it—like when our brain starts breaking down due to dementia, which is incredibly distressing. Our experience of consciousness is optimized for the mental resources we have. Our brains have limited capacities, but we’ve evolved to use those capacities in highly efficient ways. When we start becoming more integrated with our devices, those devices won’t necessarily follow the rules of our consciousness.

Devices might misuse our cognitive processes, even while providing pleasure. In the novel I’m writing, the main character is involved in showbiz, among other things. I’ve outlined a number of speculative TV shows, musical acts, movies, and hybrid projects of the future. One concept is a movie that’s a blend of Eternal Sunshine of the Spotless Mind and Philip K. Dick’s Ubik, where the protagonist lives in an artificial reality designed for wish fulfillment. He uses VR and brain implant technology to return to his twenties and relive his youth in a more idealized way.

So, he’s immersed in a world where he’s the best version of himself. He becomes the epitome of his younger self—cool, desirable, competent, and witty. But he stays in this virtual world so long that it starts to deteriorate, and he begins to experience glitches. The tech won’t allow for an exact recreation of the reality he’s fallen in love with, and he’s fighting to stay in it even as things break down around him.

Jacobsen: How does the breakdown happen?

Rosner: The movie follows his perspective, showing his cool and composed life until things go wrong. His brain starts glitching, and the hardware and software supporting the world start to falter. Meanwhile, people from the real world try to intervene, making increasingly forceful attempts to pull him out for his own good, but he resists. As the story progresses, you see reality being tampered with more and more.

Jacobsen: I can see parallels between that and how our devices influence our reality now. Do you think we’ll reach a point where these tech interventions become so enticing that they distort our consciousness?

Rosner: We may face scenarios where interventions from our devices or VR environments are so compelling that they disrupt our perception of reality and our way of thinking. Some people might even let the interface and the device take over most of their cognitive functions. If the device is ever disconnected, their sense of consciousness could become so fragmented that they need specialized interventions—again, involving a device—to restore their thinking patterns to normal.

Jacobsen: That’s a fascinating and troubling idea. It raises important questions about how dependent we could become and what that would mean for our consciousness and autonomy. The brain is a structure and an organ, so adding any  intervention could eventually be as simple as subtly adjusting the pathways. This could be done through methods that don’t even require physical contact, just a  “massaging” of neural pathways to align them with what we call mental health, defined by behavior, output, and internal states. And that’s if we’re the ones controlling the interventions. 

Rosner: If AI and our devices become powerful enough, not everything they do to or with us will be for our benefit. It might be for the benefit of some collective or even a dominant, dictatorial entity.

It reminds me of The Matrix, which, in some ways, had a silly premise. The idea of people living in an artificial reality so that alien beings could extract psychic energy from them was a weak narrative. Maybe the writers considered other explanations but chose that one because it was simpler for storytelling. That was the flawed part of the concept. But the part that wasn’t flawed was the notion that people would willingly live in artificial realities because they’re incredibly appealing. I can imagine people, especially those driven by desires, wanting to immerse themselves in a reality that’s 20% like a porn movie, where everyone is always receptive and eager.

I can see some people wanting to live in a world where every interaction goes exactly as they wish, with full consent at every turn. The fidelity of this artificial reality could vary—some might choose more realistic settings while others might opt for more fantastical versions. There could even be scenarios where some people simulate real-life environments, interacting with digital representations of their actual coworkers in inappropriate ways.

It’s like how immersion in other experiences can alter perception. Have you ever played Tetris for an extended period?

Jacobsen: Yes, I have.

Rosner: After playing Tetris for an hour and then stepping outside, everything can start to look blocky. Your perception is influenced by the game. For about 20 minutes after a long session, my perception of the world would have this “blocky” or “Minecraft-like” quality. It’s been a while since I’ve experienced it, but I remember that distinct shift.

t’s similar with smut or adult content. If I’ve spent an hour looking at that  material, I need to consciously remind myself not to see people in a sexualized way when I go back out into the world. It shows that if we create and inhabit virtual worlds that closely mirror reality, some people will use them to indulge personal fantasies, turning life into their own private, continuous experience where real-world figures are involved without consent.

It implies that the blending of virtual and real experiences could shift our behavior and perception in ways we’re not fully prepared for. It doesn’t have to be catastrophic, but on the other hand, it might not be great for people either.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Ask A Genius 1171: Mr. Evolution Via Natural Selection

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/11/12

*Interview conducted in October-November, 2024.*

Scott Douglas Jacobsen: By the way, what would the surface area of the Earth be if it were laid out flat in two dimensions?

Rick Rosner: The Earth’s total surface area is roughly 200 million square miles, with land making up about 50 million square miles.

Jacobsen: That seems close enough. Let’s say, for the sake of argument, that it’s in the ballpark. That’s a massive experimental ground for evolutionary change—testing what works and what doesn’t.

Humans evolved as a type of “machine” in that environment. We’ve been subjected to nature’s research and development—evolution by natural selection and other mechanisms—for a long time.

Nature’s R&D is a powerful concept. Evolution shapes us through countless pressures, from environmental factors to interactions with other species. Even Bakunin wrote about this—though not directly on evolution, he touched on themes related to nature and adaptation. If you took a square with 1,000 miles on each side, it would roughly represent the total land area of Earth.

All of this shows how complex and multi-dimensional the pressures on us have been—pressures from our environment, other species, and even within our own species, pushing us to adapt in different ways.

Eye color, height, hair color—those are the surface-level traits. But they’re still part of change. The vast amount of minute pressures on us, including those affecting our immune systems, means that becoming a different species would require significant differentiation across numerous factors, many of which we don’t have a systematic catalog for.

But there’s currently no substantial environmental pressure pushing us towards significant differentiation. You could argue for something like societal stability as an influence, since that aids productivity. People now live on coasts and in varied environments.

Cultural evolution is happening much faster than biological evolution, so evolutionary changes can’t keep pace. We see racial differences, which are relatively superficial adaptations. For instance, people who move north may have lighter skin due to lower melanin levels, while those who stay near the equator maintain darker skin. But even those changes are relatively minor.

The focus on such changes tends to reflect cultural biases. Some societies may emphasize cognitive skills, like memorization or numerical abilities, over physical traits. But even those are relatively simple adaptations.

Even those traits have multiple genetic dimensions, it involves which genes need to be upregulated or downregulated, often through epigenetic mechanisms. These subtle variations show just how little we have truly explored. It feels as though we aren’t even at the tip of the iceberg yet.

Rosner: Once our brains grew larger, changes accelerated so rapidly that further biological evolution couldn’t keep up. Our development essentially bypassed the typical evolutionary timeline. Our physical traits also adapted—our genitals grew larger, women developed prominent breasts to attract male attention as much from the front as from the back. We lost body hair because once clothing was invented, there was no longer pressure to maintain fur. Preferences for less hairy partners could reflect a bias towards neoteny, as humans are drawn to youthful features like big eyes, round faces, and minimal body hair.

That makes sense. The preference for youthful traits could be linked to health and fertility indicators. People are naturally less inclined to seek older mates, as youth is associated with reproductive health. But beyond that, not much else underwent drastic change.

We adapted for better upright walking, though it came with physical problems that we still face today. But when it comes to phones and modern technology, they mimic the types of information we evolved to seek.

Phones provide stimulation that taps into our evolved desires for information, social interaction, and novelty. But we need to think about how this affects us long-term. We know we’re likely to become less intelligent compared to our devices, but there are probably aspects of this that we haven’t fully considered.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Ask A Genius 1170: Heredity

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/11/12

*Interview conducted in October-November, 2024.*

Rick Rosner: I read something interesting and assume it’s true. When you observe dogs—adorable, yes, but not particularly brilliant compared to wolves—it makes sense. I haven’t been around wolves, but they are known to be quite intelligent. The idea is that when wolves were domesticated, humans’ sense of smell weakened while wolves’ cognitive abilities atrophied, evolving into the modern dog. It was a trade-off: humans did the thinking for dogs, and dogs took on the role of sniffing for us.

Scott Douglas Jacobsen: That’s an interesting take. It’s a symbiotic relationship, isn’t it?

Rosner: Yes, and if you think about it, you can extend that idea to smartphones. One of the gyms I go to is in an outdoor shopping center. You can see people zombified, wandering around glued to their phones. About 15 or 20 years ago, Stephen King wrote Cell, which was about a signal emitted from cell phones that turned people into deranged killers. It reminds me of that scene where people are so absorbed in their phones that they’re oblivious to everything around them. It makes me wonder if smartphones are making us less intelligent. But, of course, that’s something that needs deeper examination and context.

Jacobsen: Does that make any sense? It’s worth exploring.

Rosner: Because our brain is, according to current theory, constantly occupied with preparing us for the next moment. It helps us optimize our chances of survival, not just moment by moment, but over the course of our lives, so that we generally do as well as we can in the world. It’s hard to transition from that to cell phones truly optimizing our lives. Sure, they’re helpful with many things, but they’re also majorly distracting.

So, then you have to consider the “deliciousness” argument, which suggests that when we were on the savannah, we evolved instincts to identify what was beneficial for survival. We developed preferences for salty, sweet, and fatty foods because those were advantageous when found in the wild. People who had these tastes likely survived better. Now, with unlimited food availability, those tastes can work against us. I think it’s similar with smartphones, social media, or digital information. The data we get might or might not help with survival, but it taps into evolved instincts that make it seem “delicious” to us. It mirrors the type of information that could have been useful on the savannah.

So, we’re drawn to animal videos, for example. We find cute animals incredibly appealing and are fascinated when animals show unexpected behavior or befriend each other. 

Jacobsen: Does that tap into something from our evolutionary past, where paying attention to animals on the savannah was beneficial?

Rosner: It might seem a bit far-fetched, but we also love gossip and knowing where we fit within the social order. Much of what comes through on our phones mimics that  information. It’s more plausible that interacting with personalized information, even if it doesn’t directly help us thrive, feels valuable because of its personal relevance. What do you think?

Jacobsen: I view the brain as an adaptive engine, a somewhat fluid structure. It has a lot of ingrained behaviors, but there are critical windows, like the language learning period during early development, where certain functions become fixed. Some parts of the brain are highly specialized—like how some areas essentially become the “eyes.”

There is a case to be made for the idea that bringing other species into our sphere and using our senses differently—perhaps not atrophying them, but dulling them—over time is significant. However, there’s also an argument that humans haven’t genetically changed enough in the last 100,000 to 250,000 years to undergo significant speciation.

We could still reproduce with someone from 100,000 years ago, which suggests that our sensory system is fundamentally the same, even if the context has changed enough to dull its sharpness. It could be a social adaptation with another species, like dogs or horses, where certain traits become amplified and others reduced. For instance, people who ride horses develop strong upper bodies because of the need to control the reins constantly.

So, managing a horse burns a lot of calories, and there’s also the work involved in cleaning stalls or other chores. Even if you’re a trainer, you need significant strength to manage a horse, period. So, certain physical attributes will naturally be amplified. It’s like all human attributes are positioned at the center of a multi-dimensional polygon—one with many, many dimensions.

It could be two-dimensional or even three-dimensional. It doesn’t really matter. Each trait extends along its own axis, pointing out to different edges of that polygon.

Certain traits will be strengthened or weakened, but there’s a general line of best fit through all these different traits within the polygon. For example, someone like Usain Bolt is exceptional at short-distance running and exhibits certain traits, like height, that contribute to that. But he might not necessarily be better than average in terms of smell or vision. However, that almost becomes irrelevant since there’s very little evolutionary pressure on humans these days; we’ve mastered our environment to such an extent that reproduction isn’t tightly linked to physical fitness.

You might argue that certain types of fitness are still favored, and we could try to analyze that, but most people can raise a family without needing exceptional physical traits. It’s a light evolutionary drift when you consider how much more comfortable life has been over the last 12,000 years, especially with the advent of agriculture and modern plumbing.

Tall parents tend to have tall kids, and smart parents often have smart kids, but that’s not speciation—it’s minor variation within the same species. I’m trying to see where this fits in with the idea that there’s so little moment-to-moment survival pressure that we can afford to ignore our surroundings and get lost in our phones.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Ask A Genius 1169: $1,000,000 a Day for Politics!

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/11/12

 *Interview conducted in October-November, 2024.*

Scott Douglas Jacobsen: Let’s move on. I wanted to ask—what’s up with this $1 million-a-day deal that Musk is doing?

Rick Rosner: So, Musk, when he bought Twitter nearly two years ago, really revealed himself to be somewhat of a fraud in certain ways. Yet, he still has strong supporters. The crypto enthusiasts love him, the Tesla fans love him, and those interested in Mars colonization support him too. But he’s very chaotic. He’s smart, sure, but he’s scattered. He’s also thrown his support behind Trump.

Jacobsen: And that’s cost him quite a bit, hasn’t it?

Rosner: Yes, you could argue that it’s cost him more than $30 billion. He paid $44 billion for Twitter, but it’s now thought to be worth less than $12 billion as of six months ago. It’s probably even less valuable now, so he could be down close to $35 billion. On top of that, he’s contributed at least $75 million to Trump-aligned political action committees. But as the world’s richest man, he can afford it.

Jacobsen: What’s this lottery deal about?

Rosner: Musk has been offering $1 million a day to one individual, chosen from those who sign a pledge to support the First and Second Amendments. This runs until the election, and it targets voters in Pennsylvania. However, offering financial incentives tied to political support skirts dangerously close to being unconstitutional. It’s illegal to pay people to vote in a certain way, whether for a party or candidate.

Jacobsen: Has there been any legal response?

Rosner: Governor Shapiro has said that it needs to be investigated for legality, but realistically, nothing significant is likely to happen before the election. Even if action were taken, it might just give Musk more publicity and help Trump gain more attention. It’s a questionable tactic with the clear intent of incentivizing votes for Trump.

It’s quite the maneuver. I remember thinking years ago that a lottery for registered voters could be a way to increase voter turnout, as voting rates in the U.S. are lower than in some other countries.

It’s not a terrible idea on its own, but in this context, where it’s being used to drive registration and votes specifically for Trump, it comes across as sleazy.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Ask A Genius 1168: McDonald’s President

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/11/12

*Interview conducted in October-November, 2024.*

Rick Rosner: McDonald’s has agreed to host a Trump event but has stated that it is not endorsing any political candidate. Many of their restaurants, perhaps most, are individually franchised. While I am not entirely certain, I assume some must be owned by the McDonald’s Corporation, but the majority are owned by individual franchisees. This was probably a franchisee who supports Trump and decided to close the restaurant for a day to host him in a staged event.

Scott Douglas Jacobsen: Did this gain him any votes?

Rosner: It seems it provided him with exposure and placed him in a situation where he was not expected to speak in front of a large crowd. Any day he avoids making unscripted remarks could be seen as beneficial for his campaign because, at this point, he tends to make unpredictable statements that his team struggles to manage.

The event gave him visibility and helped portray him as a “man of the people” without any controversial comments. His team has been reducing his interviews. He famously took what he referred to as a cognitive test, which was actually a screening for early dementia, and reportedly performed well on it.

However, this test was conducted in 2020. A lot can happen in over three years, particularly given Trump’s hospitalization for COVID-19, which lasted several days. COVID-19, especially severe cases requiring hospitalization, has been associated with potential long-term effects on cognitive health. According to some studies, COVID-19 can contribute to cognitive decline. Therefore, it is possible that his cognitive state has changed since the test.

Furthermore, Trump has not released recent medical records or results from any physical exams conducted after his presidency. It is conceivable that these could reveal early signs of cognitive decline, though perhaps not enough to be classified as dementia. Observations of his current speech and behavior suggest some change. During his presidency, I did not find sufficient evidence to support the notion of cognitive impairment. Both sides of the political spectrum often accuse their opponents—Trump and Biden included—of mental decline.

During Trump’s time in office, some commentators speculated he had frontotemporal dementia, an early-onset form that affects behavior and decision-making due to changes in the frontal lobe, which regulates self-control and judgment.

The claim that Trump has frontotemporal dementia was largely based on his posture and behavior, with some pointing out his forward-leaning stance.

However, it is more likely that his posture is due to the one-and-a-half-inch lifts in his shoes. Trump, who is about 6’2″, has been reported to use shoe lifts that might make him lean forward slightly. It is difficult to say definitively, but over three years have passed since he left office, and there may be observable changes in his cognitive health.

This decline, however, may not impact his support base. Trump’s father, Fred Trump, was diagnosed with Alzheimer’s disease at age 85, and former President Ronald Reagan was diagnosed with the same condition at 83. The Alzheimer’s Association notes that symptoms can begin to manifest up to nine years before an official diagnosis.

So, it’s not inconceivable that if you do the math on Trump’s family history and assume he might follow the same path as his father, Trump could have started showing symptoms as early as 75. Trump is now 78. I would say he is in worse physical shape compared to his dad, who was quite lean. Although Trump doesn’t drink—unlike if his father had—his overall health is probably a more significant factor.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Ask A Genius 1167: More on 2085

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/11/12

*Interview conducted in October-November, 2024.*

Scott Douglas Jacobsen: Let’s try 2085 onward. I’d argue for whole-brain interfaces and the construction of immersive illusions. Entire systems will be constructed, including the manipulation of emotions without the need for electrodes. It could be done through subtle manipulation using magnetic waves or other advanced methods. That’s a tough one. Indirect methods might work, but for precise applications, more intricate solutions would be necessary. Helmets won’t be enough.

Rick Rosner: Now, you can get a helmet that runs an electromagnetic field through your brain. It doesn’t shock you, but it somehow stimulates brain function. This is an actual technology called transcranial stimulation. It’s said to make your brain function better while you’re wearing it and for maybe half an hour afterward.

They’ve even used this technology on people with conditions like autism who struggle to understand social cues and facial expressions. By using transcranial stimulation, these individuals could temporarily process social signals they previously couldn’t. It’s fascinating. 

So, there will eventually be helmets that target specific areas of the brain, like the “horny center,” to make you feel certain emotions. There’s a concept in a Greg Bear science fiction novel where terrorists kidnap industrialists and put “shame helmets” on them. These helmets induce feelings of shame in people who otherwise wouldn’t feel it, using transcranial induction or stimulation.

The question is how precise this technology can become. Precision might come from using these helmets in combination with VR rigs. The transcranial setup could potentially target parts of your brain that enhance your sense of wonder and suppress skepticism, making VR experiences more immersive, even if they aren’t perfect representations of reality.

I don’t know exactly how it’ll evolve, but this kind of technology seems likely. I also think we’ll see what I call “racks”—tiny living spaces for people who spend most of their time in VR. These spaces would be minimal, like 100-square-foot dorm rooms, because if someone is immersed in virtual experiences all day, they don’t need much living space.

There are already people who live in small, cramped spaces and spend most of their time gaming, sometimes for 14 hours a day. Some of them might do it virtually. They could be in their twenties, living at home, rarely leaving their room except for basic needs like eating, using the bathroom, and occasionally showering. In the future, society might develop amenities that cater to this lifestyle to prevent health issues associated with prolonged VR immersion.

These people might have small efficient apartments equipped with tech that provides passive exercise. About 20 years ago or more, there was technology that would stimulate your muscles with gentle electrical pulses, contracting them 30 to 60 times per minute.

Jacobsen: I remember that. 

Rosner: It was marketed as a way to stay fit without traditional exercise. It wasn’t really effective, but it sort of claimed to be. The pitch was that you could exercise without thinking about it—the electric rig would do it for you. But I don’t think it worked very well, since that technology is no longer sold. I can imagine future advancements, though, because people need to move their bodies or they’ll face serious health issues.

There might be future technology designed to keep “rack folks” from deteriorating physically. Maybe there will also be dating technology for people living in these compact spaces. Some of them might still crave real-life human connection and will need to find like-minded individuals. I can picture couples who share a rack and live side by side in VR.

They might be living idealized versions of themselves in VR, where they’re constantly active and attractive. In real life, they might look pale, bedraggled, and miserable. They’d probably only interact briefly before returning to their VR world.

By 2085, we’ll likely have technology that could extend life to 120 years, with around 90 of those years being relatively active. There’s an old joke about someone who turns 100 and, when asked how they feel, says, “Great, like a 20-year-old with something seriously wrong.” By 2070 or 2080, a 90-year-old might look like a strange, reptilian version of a 52-year-old, capable of going to a bar for the elderly and meeting someone who’s actually 80 but looks like a hot, quirky 49-year-old.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Ask A Genius 1166: Technology Adoption and Sexy Choir Ladies

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/11/12

*Interview conducted in October-November, 2024.*

Scott Douglas Jacobsen: What technology have you found hardest to adopt in your life?

Rosner: One of the things I missed out on culturally is gaming. I’m not a gamer. I’ve never played Call of Duty or any of the popular games. My last major gaming experience was Tank Command back in 1980, and I played Tetris in the 80s as well. That’s where my gaming history ends. I’ve missed the last 40 years of video games. Maybe I saved a lot of time by not gaming, considering how much time it takes. These days, video games are designed to offer about 60 hours of gameplay if you’re working through a story, which is a huge time commitment.

Jacobsen: That is a lot of time. What else have you avoided?

Rosner: I don’t code. Do you code? Everyone should know how to code, or at least have some understanding of it.

Everybody should have at least two years of coding experience by the time they graduate high school. I learned a bit of programming in the 1970s at school, but that was BASIC—something outdated now, with at least 30 programming languages having come since. I should also know more about genetics.

There’s a lot I should know too—quantum mechanics and general relativity at the mathematical level, where you spend a semester working through the material and understanding general relativity’s 4×4 matrix of values that determines the local curvature of space or something similar. I have a deep, intuitive, non-mathematical understanding of how these things work, but I can’t express them in mathematical terms. So, I feel I missed out there.

Jacobsen: What do you feel are your technical deficiencies, handwriting?

Rosner: I can handwrite, and I can sign signatures, but I don’t do it enough to feel confident. No one does anymore. Most people print instead, and cursive feels like a waste of time unless you’re addressing wedding invitations, in which case, you either hire someone or use a printer that can simulate handwriting. Coding is definitely one deficiency.

What about maintaining the skill to play an instrument?

Jacobsen: Yes, playing and maintaining an instrument is another skill I’ve lost. I could, however, pick up choir singing quite easily since I talk often, which exercises the voice. I have a deep voice, and bass singers are always needed. 

Rosner: Have you ever been tempted to join a choir?

Jacobsen: Sometimes. Initially, not for the music, but because of a woman I was seeing. 

Rosner: Yes, if you join a choir, you might meet a nice lady. That happened to me once, so I joined. Choirs are often full of nice ladies.

Jacobsen: What about these nice ladies?

Rosner: The interesting thing is that while these women live within a nice, often Christian framework, they sometimes feel both obligated and excited to be sexually adventurous within a committed relationship.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Ask A Genius 1165: Session 16,021,000

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/11/12

*Interview conducted in October-November, 2024.*

Scott Douglas Jacobsen: This is another session number… probably 16,021,000.

Rick Rosner: I have a move on now. It’s a movie with Zac Efron and the guy you’ve seen in a zillion things. His last name is Adam Devine. He was in Workaholics. I know about that condition.

Normally, it’s Mike and Dave Need Wedding Dates (2016), starring Zac Efron and Adam Devine, and Anna Kendrick from Pitch Perfect and Aubrey Plaza from Parks and Rec. There are a couple of brothers who get out of hand and ruin every wedding or birthday they attend. Their family intervenes and tells them they cannot come to their sister’s wedding unless they bring dates.

Aubrey Plaza and Anna Kendrick play a couple of wild, chaotic women. The brothers place an ad online looking for dates, but everyone who responds is unsuitable. The two women see the ad and decide to secure the gig by pretending to be nice girls. Instead of formally responding, they stage an accidental meeting on the street and succeed in getting invited. The film is raunchy and humorous. In one scene, the brothers’ cousin, who is highly competitive with them, seduces Plaza in a sauna. She claims she can secure backstage passes to a Beyoncé concert if Plaza agrees to a sexual favor. Adam DeVine walks in on this scene and reacts in shock and horror.

One of the brothers accidentally runs over the bride, their sister, with an ATV, bruising her face. One of the wild women hires a massage therapist, played by Kumail Nanjiani (before his Marvel transformation), to give the bride a “happy ending” massage. He oils himself and massages her, leading to an over-the-top scene. The movie is raunchy and funny, ultimately better than expected, as is often the case with films that embrace their absurdity without trying too hard. 

Jacobsen: Is it similar to Harold & Kumar Go to White Castle

Rosner: Yes, it exists in the same genre but with about 40% less outrageousness. The performances make the movie stand out, as the cast is committed and willing to push boundaries. Harold & Kumar Go to White Castlehad a similar comedic tone, and everyone in it, especially Neil Patrick Harris, did a great job. This movie tries to be just as bold but remains somewhat more grounded.

Thinking of movies that try to be raunchy but fail, some disappear without a trace or end up being offensive without being funny. Boondock Saints comes to mind as a polarizing example; some consider it subpar while others see it as a cult classic. It’s not primarily a comedy, but it features a lot of over-the-top “bro-type” violence.

Jacobsen: What is “bro-type” violence? 

Rosner: It’s hard to define, but Jeremy Piven often appears in movies that embody this style. Old School is a film in that vein, with Vince Vaughn. What do I think of Vince Vaughn? He’s talented and good at what he does. Will Ferrell? Also excellent. Both actors are smart and committed to their roles. Ferrell often uses his physique for comedic effect, even though he’s actually quite fit, as he is a runner in real life. He uses his body to enhance the humor of scenes where he’s either partially clothed or naked.

I once saw Vince Vaughn in a film that was released under two different titles and didn’t succeed either time. He doesn’t usually write his own material, so he relies on choosing scripts that suit his style. When given material that plays to his strengths—being charming and appearing nonchalant—he excels. Vaughn is currently in Bad Monkey, an adaptation of a Carl Hiaasen novel. It’s a Miami crime story filled with odd, flawed characters, typical of Hiaasen’s work and Florida crime fiction, which often features humor and absurdity. This adaptation is a TV series.

Jacobsen: What did you think of Billy Madison

Rosner: It’s one of my favorite Adam Sandler movies. In it, Sandler’s character has to complete kindergarten through high school within a few weeks. It’s a funny premise. Interestingly, I once tried going back to high school and even junior high. I had a meeting with the administrators of a private junior high in my hometown to explain my idea, but they weren’t convinced. I had this idea about 15 years before Billy Madison.

I also met Sandler when I was writing for Remote Control. If I hadn’t been so clueless at the time, I might have written for him. He was gauging whether I had the comedic sensibility to match his, but I missed the opportunity.

Iwouldn’t know how to present this, but we went to Friendly’s Ice Cream Parlor, which had a drink called the Fribble. It was a New Jersey chain. My writing partner and his friends, who were from Jersey, knew everything about life in Caldwell, New Jersey, including the quirky stories involving mafia neighbors. If you want to learn how to be an asshole with flair, you grow up in New Jersey.

You learn how to be an asshole with panache. They would go to Friendly’s, and the Fribble was a drink—a combination of an ice cream float, shake, and malt. My friend’s trick was to slam it down and then puke it back into the glass. He would then call the waiter over and say, “This Fribble is warm. I love this, warm.” He’d send it back and get a free one. He had to puke the first one up, but he got the second for free. That, to me, seems very Jersey, and I loved it. But I didn’t know what to do with Adam Sandler.

I missed out on an opportunity with him because he had a comedy partner who went on to co-write about 20 movies with him. Sandler was also roommates with Judd Apatow a few years after my meeting with him, and they both became hugely successful while I was only moderately successful. I even got shingles because of Sandler. We were both up for the same role on the game show Remote Control, and the back-and-forth stress, I guess, gave me shingles. So there you go. Is that a Rotten Tomatoes moment?

Also, my hair is getting thinner, and I should probably consider another round of hair transplants. If not, I’ll have to avoid going out in the daytime or anywhere with overhead lighting—I’ll only be lit from the side. But, also, I’m 64. Who am I trying to impress? I don’t know. Maybe I should just dim the lights a little. I did that when I went back to high school at age 27. I had to stay out of direct light.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Ask A Genius 1164: Propaganda and Polls

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/11/12

*Interview conducted in October-November, 2024.*

Scott Douglas Jacobsen: Russian propaganda is pervasive in Western societies. It’s cheap to produce and spread. 

Rick Rosner: According to the statistics I’ve heard, they’ve spent $300 million over the past decade. We’ve discussed that—it’s cheap to make people crazy via social media. What did your Russian propaganda expert say?

Jacobsen: Hang on. I’ll add a whole summary. She is part of an organization in Ukraine. She’s a Jewish woman connected through another colleague in Ukraine, and she specializes in this area. She framed it as tools and narratives of Russian propaganda within the context of Ukraine. She wanted to focus more on Ukrainian sovereignty and cultural life rather than Russian influence. This will take a bit, but I’ll go through it quickly, relative to an hour and a half of interviews.

She noted that, in general, there is a strategy of leveraging a variety of tools, including media, culture, religion, and sports, to disseminate narratives. These narratives are used to justify policies that undermine Ukrainian sovereignty. This does not necessarily mean territorial integrity; it could also refer to cultural sovereignty, where Russia is seen as the big brother and Belarus and Ukraine are seen as little brothers, too incompetent to make their own cultural decisions and should leave that to Russia, the Russian Federation as the big brother.

Rosner: That’s a pretty intense framing.

Jacobsen: She also noted significant targeting of youth—even children—and the use of campaigns over time by the government to turn the youth towards military recruitment. There have been tragic cases in Donetsk, Luhansk, and Crimea as annexed territories. That’s a long time for a young person. During that period, they could be indoctrinated. Crimea was captured by Russia in 2014, yes. So, there has been indoctrination on the peninsula.

They have been militaristically propagandized into supporting Russia. It’s quite a tragic case. Then there is also the narrative of “denazification.” Denazification, especially around Ukraine, reaches an absurd point when you consider the idea of Nazis in Ukraine today—not in the ‘90s, but now—given that Zelensky, the head of state, is Jewish and a former comedian. According to this narrative, he would be considered a Jewish Nazi, which categorically makes no sense.

So, in a sense, I pose this as Russia’s greatest setup and Zelensky’s greatest punchline. There is an aspect of antisemitism that was probably present in the Soviet era, so there might be some believability for people who left Ukrainian territory in the ‘80s or ‘90s. They might now live in places like New York, Tel Aviv, or Jerusalem. They might have experienced antisemitism back then and thus, without critical analysis, believe these narratives. But in the current context, it makes no sense.

Rosner: So, people who left in the ‘80s or ‘90s might find the antisemitic narrative believable?

Jacobsen: Yes, probably from the ‘80s and early ‘90s. There is a believability when people who left Ukrainian territory during a different regime now hear these stories. On face value, without critical analysis, it makes sense to them based on their own experiences. But in the current context, it’s a different situation.

Rosner: So, people can still be influenced by those outdated beliefs?

Jacobsen: It’s a distorted reality. It’s similar to how we, as Americans, might think Russian propaganda is just nonsense, but people in Crimea and Donetsk could be propagandized into believing that Ukraine has Nazis they need to fight against, for the Russian cause. It does not have to be that Russia is seen as “cool”; it’s more about making the case that Ukraine needs to be fought for because of these fabricated narratives. I can see that as a plausible argument being made, especially given the violence and annexation.

It’s a complex situation, especially with the denial of Ukraine’s sovereignty and the dismissal of their independence and right to self-determination. Any move toward Western alliances is seen as automatically against Russian security interests.

Rosner: So, there’s a lot of suppression of alternative voices?

Jacobsen: Yes, individuals are blacklisted, and there is sociopolitical and professional pressure from the Russian state. Artists and public figures who openly condemn the actions of the government face cancellation and censorship. It’s about controlling reality through information manipulation. You get this distorted reality, where pop stars align with the government, promoting the war machine to justify military actions.

Rosner: It’s a propaganda machine in full swing. It’s all about distorting reality to make Russian aggression seem justified.

Jacobsen:  That’s me filling in a blank as a non-expert. Now, other points: denial of Ukraine’s sovereignty. I touched on that. Maybe not necessarily Russia as the big brother, but the greater Russian world, where Belarus and Ukraine are the younger brothers who, as a moral argument, should have aligned interests with Russian interests.

Jacobsen: So, there’s a dismissal of Ukrainian independence and self-determination. Any move toward Western alliances is automatically seen as against Russian security.

Rosner: Right. Three other points, then we’ll get into more complex and nuanced points. The next one is the suppression of alternative voices. Individuals, like blacklisted artists and public figures, for example.

Jacobsen: Russian Kremlin created lists of individuals, in addition to discouraging organizations, producers, and collaborations with them. These individuals face sociopolitical and professional pressure from the Russian state, which began with the full-scale invasion on February 24, 2022. Any artist who has openly condemned the actions of the government faces cancellation and censorship. So, it creates a bubble of information.

When I read the works of cult experts, there’s this aspect of control, the coercive control: creating a distorted reality through the control and limitation of access to information and the type of information available to people. This can even extend to pop groups who are singing pro-war songs. My colleague showed me videos of what they’re presenting in huge stadiums, and there are manipulated metrics for popularity, like YouTube views. You get a distorted reality, with pop stars aligned with the government’s war machine, which then justifies military actions to reinforce Russian aggression.

Rosner: So, there’s a lot of manipulation of public perception?

Jacobsen: Yes, that’s right. 

Rosner: The actual history of Ukraine in relation to this narrative: the Soviet Union fell apart in 1991, and Ukraine became independent, but not exactly. They gave up their nuclear weapons because the Soviet Union had many nukes stationed in Ukraine, and Ukraine agreed to return the nukes to Russia in exchange for protection from the West. But the early governments of an independent Ukraine were highly corrupt and in Russia’s pocket. There has been a multi-decade effort to clean up government corruption in Ukraine, and that’s something the U.S. and Europe have been interested in because a non-corrupt Ukraine is better at holding off Russia. That effort has been slowly succeeding, but the war has complicated that.

But the war has acted as a purifying fire, right? Has any further corruption been cleaned up, or not?

Jacobsen: There has been a reduction of corruption, but every country has corruption—it’s a matter of scale and type. So, it’s two dimensions: one is categorical, and one is on a sliding scale. The type of corruption taking place is on one axis, and the severity of that corruption is on the sliding spectrum.

Rosner: But does fighting a war make people less tolerant of corruption within their country? Also, does the need for resources to fight the war squeeze out corruption?

Jacobsen: You could take a correlative approach. Since the war started, there has been a reduction in regular crime across Ukraine.

Rosner: And you’ve been there twice. What’s your experience with it? I’d guess it doesn’t seem particularly corrupt.

Jacobsen: It doesn’t seem so. People have to attend to curfews—11 p.m. to 5 a.m. in some cities, 12 a.m. to 5 a.m. in others.

Rosner: So curfews impact crime rates.

Jacobsen: If crimes happen overnight, curfews help reduce them. Clubs that operate after curfew may still exist, but if power is only running for a few hours a day and there’s no generator, then it’s not a place that can operate as usual.

Jacobsen: So, does the government turn off the power during curfew?

Rosner: Not exactly during curfew, but power is often limited. Sometimes, they run out of capacity or bomb the infrastructure. They bomb water and heat grids, making it harder to manage.

So, let’s finish up these points. It’s been a long session, but who cares?

Jacobsen: There’s apathy in the public in terms of accessing alternative information. In Russia, there is widespread apathy—people are just like, “Let Putin do what he wants. We want to live our lives.” I can understand that sentiment on an emotional level. But it’s also about having those alternative information sources. That’s one thing. Wanting that information is another. The apathy is a psychological barrier, not just a direct access barrier.

So, the final point: cultural channels in propaganda. There are probably five main ones: film and television, music, religion, sports, and video games. In film and television, there are many state-funded movies and television series that depict Ukrainians negatively. The characters are inept or need Russian help. There’s a singer named Shaman, promoted as a face of patriotism. These concerts and events often get public funding, elevating state narratives while dissent is blacklisted.

Rosner: Yes, but don’t all those productions kind of suck? Do Russians realize they suck? Wouldn’t they rather watch foreign productions that are better?

Jacobsen: Most people are savvy. They accept it as what’s available, but they see through it. It’s too pander-y.

Rosner: Yes, especially with film and television. And then music?

Jacobsen: Music, too. The Russian Orthodox Church has demonstrated how state propaganda and religious authority intertwine. Clergy encourage their congregations to pray for the military. So, it’s all part of a coordinated effort.

Rosner: Sports, too—using spins on situations to foster a narrative of Russian resilience and superiority. I have another question. Social media propaganda, targeted at America and other Western democracies, operates out of a building in Saint Petersburg and has done so for years. Does this propaganda operate from a core location? Is there a little industrial park where all these efforts are coordinated?

Jacobsen: I do not know.

Rosner: There’s one building. You can look it up for the crap that goes on Twitter, for instance, and on Facebook, which is being worked on by people in that building. I’m sure they work hard generating propaganda 24 hours a day, but I’d bet you those people are treated well, and they have fun, because they’re coming up with persuasive lies. I assume it’s like writing comedy, trying to come up with persuasive bullshit. I assume these would be creative types who are happy to not be fighting in Ukraine and have a nice job making up stuff all the time, egging each other on to come up with this shit. And they probably have nice snacks.

Jacobsen: Maybe. Maybe. There’s a whole thing about militaristic video games, and that’s another part of the appeal to youth.  

Rosner: In a related vein, we have 18 days to go before the general election in the U.S., and everybody anticipated that the bullshit would be flying fast. It pretty much is. A lot of Harris voters, including me, are a little offended and demoralized. There’s this thing… are you familiar with the PolyMarket?

Jacobsen: You mentioned this the other day, and I am not.

Rosner: Well, yes. So it’s where people put their money where their political instincts are, and the PolyMarket is giving Trump a 60% chance of winning. Except, you can game the market if you’ve got a ton of money by placing bets on what you want to happen, which pushes the market in your direction. Also, I’ve read that Peter Thiel—this billionaire who owns PolyMarket has been paying Twitter influencers or ex-influencers to tweet about PolyMarket, to get the news about what it thinks about Trump’s chances out there in order to demoralize Harris voters. So there’s that.

So, it’s manipulation at a different level. There are also polling trends showing the race tightening. There are so many pollsters now. There are probably 40 pollsters working the election, maybe more when you look at smaller races. The governor’s race in New Hampshire is a big one. Dozens of pollsters, and it only takes a few minutes to check out any individual pollster to see if they’re run by Republicans, neutral people, or Democrats. Sometimes, you can’t tell.

But nobody has the time to check out whether the pollsters are biased or not. So, you see this swarm of polls, and you have no idea whether they’re legitimate or just bullshit. So it’s a little disheartening. But then if you look at early voting numbers—have we talked about early voting numbers?

So, polls can be manipulated, and PolyMarket can be, and is, being manipulated. But what’s more difficult to manipulate is early voting data. About 10% of voters have already turned in their vote-by-mail ballots or voted early in states that allow that. A little more than 7% of those votes have been received and tallied. Some states keep track of the genders of the voters, and some keep track of their political party affiliations. You can compare that with previous elections to see that maybe Harris isn’t as fucked as the PolyMarket would have you believe.

For instance, in 2020, in early voting, Democrats outvoted Republicans by 1.3%. Now, the Dems are outvoting Republicans by 6%, and the margin that Trump won Florida by in 2020 was 3.36%. So, if these early voting numbers are any indication, Florida is closer to being in play than the polls would indicate.

And there’s more optimism in other areas. Six states report gender, and those states show that, looking at 3.4 million votes across those states, women are outvoting men by 10%, 55 to 45. That’s a good sign for Harris because women tend to vote for Harris over Trump by 14%, while men vote for Trump over Harris by 16%. So, the more women voting, the more likely you’ve got an advantage for Harris.

And Democrats are outvoting Republicans by 17% or 16.5%, which will probably come down as more early votes are registered, but if anything like in 2020, which was a Biden victory, in early voting, Dems outvoted Republicans by 14.3%. So, these numbers are at least as meaningful as poll numbers.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Ask A Genius 1163: Musk and Trump Financial Support

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/11/11

*Interview conducted in September, 2024.*

Scott Douglas Jacobsen: What do you think the evolving relationship will be between Elon Musk and his support for presidential candidate Trump?

Rick Rosner: It’s come out that he’s donated to Trump’s campaign. Some people say he’s the richest man on earth, which means he’s worth, what, close to $100+ billion? He’s given Trump $75 million in campaign contributions or through PACs that support Trump. I think it’s bullshit. It’s an abuse of the system made possible by Citizens United. It’s bullshit that he’s been able to do this at a cost to himself of tens of billions of dollars. He bought Twitter for $44 billion, and now it’s worth maybe $12 billion, maybe even less than that.

He turned it into a mouthpiece for right-wing bullshit, and it’s not even an effective mouthpiece. He’s an asshole. To some extent, he’s a fraud. He’s been good at getting business from the government, where he’s basically our space agency now. He does all our launches and puts all our satellites into orbit. The guy has way too much political power because he has so much money. That’s it.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Ask A Genius 1162: Twin Paths of Political Blockading

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/11/11

*Interview conducted in September, 2024.*

Scott Douglas Jacobsen: So, let’s say we do two paths. If Trump wins, what happens immediately? If Harris wins, what happens immediately?

Rick Rosner: The election’s November 5th, which means you’ve got two and a half months before Trump takes office if he wins. He’s been found guilty on 34 charges of fraud in state courts. I don’t think he can pardon himself from state charges. He can keep appealing, and he’s got another 54 or so charges in three indictments, some of which are federal. I don’t think those cases will move forward before he’s president. Once he’s president, he’ll immediately pardon himself.

In terms of enacting his agenda, he’s talked about more tax cuts for rich people and deporting tens of millions of undocumented immigrants. He probably won’t be able to do much of anything without some bipartisan agreement because we now have the least effective House of Representatives in history—it’s so evenly divided between Republicans and Democrats, and there’s no political will to work together. Trump will be in the same situation. He can do things by executive order, but the immediate political implications of him being elected won’t be drastic. His language will probably continue to be drastic.

He hasn’t been conciliatory at any point in his political career. He’s never said he’ll govern for all Americans. So, he’ll continue to be a dick. But at least in the first couple of months of his administration, he won’t be able to make vast changes. At some point in his administration, Alito and Thomas will probably retire from the Supreme Court because they’re old, and they can be confident he’ll appoint people of their political stripe who are younger.

That could happen at any time once he’s in office. That could be an immediate thing. He hasn’t released his medical records, and he’s been looking and sounding pretty shitty. So at some point, he could resign for health reasons and have Vance take over. Again, that won’t be immediate. The most immediate thing is how bummed most Americans will be if he gets reelected because it’ll be four years of shitty governance, lies, no progress on climate change, and maybe hanging Ukraine out to dry. Excuse me. It’ll be a not very attractive place to attract foreign talent to come here to do business.

The U.S. needs to stay competitive with tech, especially with AI disrupting everything. If we want to continue to lead the world technologically, we need to draw talent from the rest of the world. We’re only 4% of the world’s population, but with Trump in charge, we’ll be unwelcoming to foreign talent. That’ll hurt us with regard to AI. Becoming the leader in AI and robotics and other disruptive technologies is one key for us to grow our way out of a tremendous national debt. With Trump in charge, we won’t even be able to do that. It’ll be a kick in the balls, and it’ll be bad for the U.S.’s standing in the world. It’ll be bad for Ukraine. But the immediate, fascistic deals won’t happen.

If Harris is elected, she’ll have the same problem of a paralyzed Congress that Trump would have had, because it’ll be fairly evenly divided. She’ll also have the additional problem of all the MAGAs claiming the election was stolen. She’d have to win by a lot to tamp down any of that, and she likely won’t win by a lot. She’ll probably win the popular vote, and probably by a larger margin than Hillary Clinton did. I’m guessing she’ll win by about 5 million votes, which puts her in the middle between Clinton, who won by less than 3 million, and Biden, who won by 7 million. She’d narrowly win the electoral college?

But there will be several states in which she wins by fewer than 30,000 or 50,000 votes. The MAGAs and Trump will claim fraud, and they’ll take to the streets and to the courts. We’ll have 2020 all over again. Maybe not an assault on the Capitol, but there’ll be all sorts of shitty MAGA activity. She likely won’t be able to appoint any Supreme Court justices as soon as Trump would have been able to because the guys closest to retirement hate Democrats and will try to hang in there, hoping they can stay on the court until there’s a Republican in office again.

Some of the legislative basis for things she wants to do, like the $25,000 grant to first-time homeowners to help with their down payment or the $50,000 tax deduction for people starting a business, all these things are going to need to be the result of legislation. I don’t think she’ll have the power to get this stuff passed. So, I guess with either person getting elected, we’re looking at gridlock. If she gets elected, the prosecution of Trump will move forward over the next year or two.

And he won’t be able to pardon himself from any of the prosecutions. I don’t have much insight into any of that, but that’s the deal.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Ask A Genius 1161: Hack Comedy

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/11/11

 *Interview conducted October/November, 2024.*

Scott Douglas Jacobsen: How are you defining and presenting hack comedy?

Rick Rosner: Let me answer the question, then I’ll talk about hack. There’s a hack stance that, of course, American men, the kind who hang plastic testicles off the back of their pickup trucks, are cooler with lesbians than with gay men. Because bros, frat bro types, they’re regular, rednecky, or bro-ish guys who love a pair of hot college girls making out with each other.

There might be a reality behind that hack joke—that Americans maybe don’t mind women experimenting with same-sex sexual activity the way they’d freak out if they found out their male partner had engaged in same-sex sexual activity in college. Now, if you want me to define hack, hack comedy is relying on easy and often obsolete stereotypes to make jokes off of. Or leaning into jokes that have been “fucked out”—jokes made 20 years ago. Everybody who’s familiar with comedy knows those jokes, but the hack comedian still builds off of them. It’s a desperate way to try to be funny—going into your file of hack humor because you don’t know any better, and trying to make shitty jokes. Shitty because they’re used up.

You can do decent humor, good skilled humor, building off hack stuff if you acknowledge the hackiness of what you’re building from. But a hack comic has trouble coming up with new material and leans into old, easy stuff, especially if their target audience is unsophisticated or hasn’t seen much humor.

I know you could argue that Leno on The Tonight Show was hackier than some of the other late-night hosts because his jokes were simpler and more obvious. So there you go. There’s also some people who view that as a minor tragedy of Leno. He came up in the ’80s with Letterman and all the other innovative comedians. His stuff was original and clever. He came from that generation of really inventive comedians.

Then he took over The Tonight Show. Johnny Carson left The Tonight Show in 1992, which I guess means that’s when Leno took it over. Carson’s stuff in the last 10 years of his show was pretty lazy, and you could argue it was hacky. Maybe his monologue was weak, and what people liked were his interviews, where he was sharp and funny with his guests. Leno kind of followed that tradition—easy jokes for a huge audience of unsophisticated consumers.

He had mass appeal, but it wasn’t pushing any boundaries. Having worked in this space, I can tell you that one key to avoiding hackiness is not being satisfied with your first batch of ideas. When Judd Apatow makes a movie, he does table reads with all the funny people he knows in town, and they all throw out a ton of jokes for every little scene. So you have dozens of jokes to choose from.

That’s the way to get a good joke. You don’t stop at your first idea for a joke on a topic. You keep going until you’ve run through a bunch of jokes, and you choose the best one after working at it for a while. Sometimes, you do multiple batches on a subject until you get a joke that’s good enough. A hack will stop after one or two ideas.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Ask A Genius 1160: On Kamala Harris

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/11/11

*Interview conducted October/November, 2024.*

Scott Douglas Jacobsen: What about her highness, Kamala Harris? What are your thoughts on Harris? Same question about her. 

Rick Rosner: Harris, in the past, has been seen as maybe not good because of the roundabout answers she gives. And some of it is the media looking for ways to make her look bad when there’s nothing there. For instance, she was at a meeting and introduced herself in a weird way that the media wanted you to think was weird. “I am Kamala Harris. I’m so and so. I’m wearing a blue blouse,” or something like that.

And the media wanted you to think, “What’s her deal there?” The deal was that there was somebody blind at the meeting, and she was trying to describe herself for someone who couldn’t see her. In her latest incarnation, since she’s been running for president, she hasn’t had any serious gaffes. She’s been lucky, but she’s only been running for president for, what, 3 months? Which has limited her chances of saying something the media could use against her.

She hasn’t had anything, at least lately. If you look at attack ads, when she was attorney general, she stood up for a murderer in prison, I guess, for life, to get gender-affirming care. A trans person who had been a murderer and needed medical support for their transness, which is a long-standing policy within U.S. prisons. This is something that started in the ’70s, where people started coming out as trans in prisons and fighting to get medical support for their transness. People have been arguing about it since then, but the right wing was trying to hang it on her—she was being a political activist, saying this murderer should get special treatment for being trans, even though they killed people.

Though I’d have to look it up to see if it was the Boston Strangler, but some notorious serial killer of women became trans and tried to live as a woman on death row somewhere in the ’80s, maybe. There were pictures of her with her fake boobs and her prison boyfriend. This person was allowed to live as trans on death row or wherever this person was, and the people who got appalled by this were appalled. And yes, the pictures were appalling. But the idea that this is a new thing—it’s been going on for 50 years. Trying to hang it on Harris, as if she’s been an activist in this area, reeks of bullshit.

The problem with trans issues, one of the issues, is that it’s only fairly recently, within the last 10 or 15 years, that trans people have been coming out as a social presence—demanding to be seen as individuals and as a group in society. Before the 21st century, you had people who chose to be trans—some famous people who got trans surgery. But the movement for trans rights and recognition has really taken off within the last 12 years.

Is that reasonable?

Jacobsen: Probably accurate.

Rosner: Although it might be a little more difficult to look at the precise data, but I’m sure. The problem is that with trans people, who are maybe 1% of the population—which isn’t a huge percentage in a big country like the U.S., but still a lot of people—there are millions of trans people in the U.S., along with millions more gender-fluid people. With millions of people involved, the U.S. has to come up with policies: What to do about trans people in sports, what to do about bathrooms. Republicans try to say that this is the Democrats radicalizing society, making society all gay and trans. Which is bullshit because it’s trans people demanding to be recognized as people in society. It’s not the Democrats trying to make everybody trans. It’s people who are trans wanting to live their lives, and the government having to figure out policies regarding trans people. So the Republicans want to make it look like the Democrats are on this campaign.

It’s Democrats recognizing transness as a civil rights issue, not some agenda. The whole thing puts Democrats in a position where Republicans can bullshit people about it. Rotten tomatoes.

Jacobsen: Question. Do Americans have a bigger issue with lesbians or with gay men?

Rosner: Well, you could argue that most of the population doesn’t have an issue with either group. When you poll people, the vast majority of Americans now are in favor of gay marriage. When you look at our TV shows, Americans and the world will accept gay characters living their lives, being portrayed doing the stuff that any normal gay person would do—being married or having a same-sex partner, or just being gay out in the world. Where, 20 years ago, that would have been seen as “ick” by a huge percentage of Americans. But now, most people are fine with it. So, I disagree with the question that it’s a bigger issue with gay men or lesbians. Most Americans don’t have a problem with it, or at least, most Americans strive not to be assholes about it. It’s some people who are gay, lesbian, or whatever.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Ask A Genius 1159: Gaffes of J.D. Vance

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/11/11

*Interview conducted October/November, 2024.*

Scott Douglas Jacobsen: What gaffes and flaws do you see in Vance, similar to the commentary about Trump and about Walls? 

Rick Rosner: Vance has been attacked by Trump and others for changing his political stances. Most famously, maybe, is about fracking. He was, at some point, in 2016, against fracking, which I take to mean he was against all fracking, and now he’s pro-fracking. Which I assume means pro-reasonable fracking, which would be my stance—that there are places where you can reasonably do fracking. We’ve fucked up the planet by pulling out a ton of fossil fuels. Fracking is more of that. But we’re not past the fossil fuel era yet.

So, I guess I’m okay with fracking, done reasonably. I assume that’s what Harris thinks too at this point. Vance has changed his opinion of Trump extremely. Vance, being a young guy, has an extensive history of emails and social media posts. He called Trump America’s Hitler, and there are probably more than a dozen social media posts where Vance talks about what a piece of shit Trump is. And now that he’s on Team Trump, Trump has forgiven him. So, his past is a gaffe. Then, his statements that are anti-women, his getting behind the idea that Haitian immigrants eat dogs and cats—you could call those gaffes, but they’re things he’s said that don’t bug his base. They might cost him support, maybe among some independents.

So, is it a gaffe when you say this shit, and it’s in line with what Trump’s been saying? Has he said anything disqualifyingly awful? It’s not in the nature of this election to even have that happen. Trump and Vance can’t say anything so terrible that it costs them support among their base. There’s only a 3% gap—Harris only has a 3% lead. And there are only 3% undecided voters. So, the Trump base is kind of gaffe-proof.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Ask A Genius 1158: Trump and Walz at the Time

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/11/11

*Interview conducted October/November, 2024.*

Scott Douglas Jacobsen: What’s going on with Trump’s party? 

Rick Rosner: Yesterday, Trump was holding another rally, and it was hot. Two people fainted. That somehow gave Trump the excuse to stop taking questions from the audience. He’d only taken four, and then he decided instead to play music. For 39 minutes, he played songs and kind of half-danced. It was weird. It led to people who don’t like Trump asking on social media, “Does this say anything about him? Is his brain turning to shit?” And it’s hard to tell.

Though no other candidate could do something as weird as that without suffering more repercussions than he does.

Jacobsen: What do you think Walz does that’s weird?

Rosner: Walz pretty much claims that he speaks too exuberantly and without thinking. For instance, people who are against the Democrats try to make big things out of things he’s said. For instance, he said he carried a weapon of war during the war. Republicans tried to call this “stolen honor” because, while he was in the National Guard for 24 years and deployed to Europe as support staff for the Afghan war, he wasn’t deployed directly to Afghanistan. When you’re staging a war in Europe, or wherever Afghanistan is, you need additional staff at various bases to support that effort. He was deployed, but not to Afghanistan. So, people showed a clip of him saying that and criticized him for saying he wasn’t in a war.

Jacobsen: And did that change people’s minds?

Rosner: No, his job was gunnery sergeant, and he trained people in the use of artillery to the point where he had to have surgery on his ears to restore his hearing. But he didn’t fire this stuff in a war. But he did. Another thing more recently was that he claimed to have been in Hong Kong when the Chinese brutally suppressed and killed protesters in Tiananmen Square, Beijing. Somebody looked it up and found out he wasn’t in China when that happened. He was there a month before or after, or some shit.

Jacobsen: Does any of this matter?

Rosner: None of it seems to be a smoking gun that disqualifies him as a candidate. Yesterday or the day before, there was a photo of him out in a field in hunting gear. Then, further footage showed that he was having trouble loading his rifle, which is weird. He didn’t know the official term for some shoulder pad that protects you against the recoil from your rifle.

All of it, to me at least, has the taint of people who don’t want Harris or Walz trying to come up with something to make him look bad and coming up short. There was some story that he was head of his school’s faculty sponsor and helped the kids at the school start a gay-straight alliance or a gay club. He and his wife took a student to an Indigo Girls concert.

I didn’t go deeply into this because it’s more of the same horse shit. Then somebody went on social media, on Twitter, falsely claiming to have been that student and said that Walz had sex with him.

So, none of this strikes me as Walz being particularly weird. But what does he do that’s weird? The various candidates have been attacking each other for being not smart. Trump called Harris retarded. I would say that Trump is definitely not smart.

He may have been kind of smart when he was younger, but his laziness over the decades has made him, in effect, not smart. Plus, he’s 78 now and mentally a little glitchy. When it comes to the other candidates, teachers on average aren’t necessarily brilliant. There’s a chance that Walls and his wife aren’t geniuses but are nice, reasonable people. There’s also a chance that Harris isn’t a genius. We’ve talked about it—there have only been a couple of geniuses who’ve been president.

Teddy Roosevelt. Somebody who knows presidential history better than me said that, I guess, John Quincy Adams was a genius. But genius is not a requirement for being a good president. Trump has attacked Biden for being not smart. I don’t think Biden’s a genius either. But Biden has been in national politics for 50 years.

So he’s deeply experienced. 36 years in the Senate, 8 as VP. He knows how to get things done. He’s no Stephen Hawking, but the experience has been deeply helpful. So, I don’t think anybody in this election cycle has profound intelligence. Bill Clinton was a Rhodes Scholar, went to Oxford. However smart he was, it didn’t stop him from jizzing on Monica Lewinsky. Jimmy Carter was a nuclear engineer aboard a submarine, wasn’t he? 

His smarts didn’t stop him from being a one-term president. So, of the various candidates for president and VP, Trump is definitely the dumbest, to the point where it’s a problem. He’s probably the dumbest president of our lifetimes. But nobody else being a genius disqualifies them from being president or VP. So, you asked, and that’s a roundabout way of answering your question. The weirdest thing about Walls that comes to mind immediately is how ordinary he is. He’s a regular guy. Which is fine. Because I’d argue that statistically, if you wanted to look at the presidency, president by president, in terms of smarts, maybe the average intelligence of a president is slightly above average. Somewhere between the average IQ of a college graduate with a BA and a graduate with a master’s or PhD. Somewhere in between there.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Ask A Genius 1157: You Can’t Have Road Rage If You Don’t Drive

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/11/11

*Interview conducted October/November, 2024.*

Scott Douglas Jacobsen: So, in an article in Noesis, the journal of the Mega Society years ago, you wrote an article about road rage. Do you still have it? Why is it more? Why is it less?

Rick Rosner: It’s mostly less because I’m older, and not necessarily wiser, but people’s driving has overall gotten so shitty that you can’t be mad at everybody all the time. I read that traffic accidents are up 15%, with the theory being that COVID has affected everybody’s brain, making us angrier and destroying spatial perception, if any of that is accurate. But yes, since I wrote that article almost 20 years ago, people’s driving has gotten a lot worse.

Also, I don’t drive as much anymore. I picked up Carole at the airport, but that’s a rare long trip for me—25 miles to the airport. 

Jacobsen: How’s traffic?

Rosner: Not bad until a quarter mile from the airport. Then LAX—well, they keep trying to fix it to get people in and out of there, and maybe someday they will, but it’s not fixed yet. They’ve spent probably $1 billion upgrading the traffic flow in and out of there, and it’s still messed up. Maybe it’s the design of the area—it’s in the middle of a city. There’s an IHOP a block away, and Sepulveda Boulevard is right there. Modern airports seem to be designed for flow, away from the heart of the city. They shut down Denver’s Stapleton Airport 20 years ago and built a new one 20 miles out of town. It was probably part of some corrupt land deal.

But you can get in and out of the new Denver airport. I’ve never seen a traffic jam there. Though, what you save in time by missing traffic jams, you end up wasting on driving 15 to 20 miles to it and another 15-20 miles away from it. But yes, I assume it’s an outmoded design from the 60s that makes LAX such a pain in the ass to get in and out of.

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices.In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarksperformancesdatabases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

Dorothy Small on Abuse of Adults in the Roman Catholic Church

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Bishop Accountability

Publication Date (yyyy/mm/dd): 2024/06/16

 Dorothy Small is a candid person, devout believer in God, and a woman with a lot of life experience. What is her advocacy for Survivor Network for those Abused by Priests?

Dorothy Small an advocate for SNAP, Survivor Network for those Abused by Priests since 2019, was a child sex abuse victim. She also experienced sexual abuse by a clergyman as an adult. Dorothy courageously addressed the latter through successful litigation publicly disclosing her identity prior to the inception of the #Me Too movement. Victimized but not a victim she shares how she moved beyond surviving to thriving using adversity as a powerful motivator. She fortified herself with knowledge of personability disorders and tactics used by predators to help her spot wolves in sheep’s clothing. This has enabled her to feel safe in a world where safety is not guaranteed, even in institutions where one would expect it such as religious. A retired registered nurse with over forty years of clinical experience, Dorothy lives with her loving fur companions Bradley Cooper and Captain Ron, Boston Terriers. She is a self-published author, cancer survivor, mother, and grandmother. Dorothy is currently working on a book detailing her experiences in moving beyond a life of abuse and into a new life of freedom. 

Scott Douglas Jacobsen: I have decided, after some discussions with members of the Eastern Orthodox community who are pioneers in research into clergyrelated abuse and following some articles written about 6 or 7 years ago and then republished in The Good Men Project in January, to take a deep dive on the subject matter of abuse in the Orthodox churches. Which raises the issues, what about some of the survivors and the contexts of the crimes and criminals of the Roman Catholic Church? There has been a rich legacy of criminality wholly apart from theological veracity or the God concept. What is the contemporary understanding of the breadth of the abuse of children and adults by the Roman Catholic Church, institutionally?

Dorothy Small: I believe it is not considered to be an issue in the present as much as in the past when it came more into light in 2002 during the Boston Globe Spotlight. The focus was centered on abuse of minors exclusively with abuse of adults not considered abuse but a “lapse in judgment and vows” and “sin”. However, Richard Sipe who treated clergy for sexual related issues as a therapist estimated that about 50% maintain the vow of chastity. It is easy for a priest to dismiss the lapse as not violating the vow of celibacy which is about marriage. Teaching the Biblical position on sex belonging in marriage then acting out of their vow of celibacy violates not only the vow of celibacy but that os chastity which means refraining from engaging in sexual relationships. Most in the church understands the abuse of children is a criminal offense and believe it is being addressed which measures have been instituted to better protect minors. However, abuse still occurs. As for adults until the #me too movement was ushered into public consciousness in the 2017 the general consensus is that adults are consensual and that the adult is even responsible for tempting the priest instead of protecting him at all cost even if it means to remain quiet if something happens. Many parishioners who are lacking knowledge that adults are also exploited and abused have difficulty viewing the cleric in such a light in order to continue in their spiritual practice in the church. It is easier to place the anger and blame on the adult who is victimized by the abuse of spiritual power and authority than to face the fact that they too have been manipulated by the cleric who is not adhering to what he preaches and his sacred vows.

Jacobsen: The practice of shuffling around priests can create a terrible image over the long term because these hierarchs can be promoted over time, so garnering more authority, for one. For two, over enough decades, it can appear as if the abusers are in every parish, diocese, etc., when, in fact, it could be a apparency effect because the abusers get moved around – so, out of the total population of Catholic hierarchs, it may not be that many, but appears as such given the pervasive shuffling. It’s the problem of institutional ‘solutions’ to deflect accountability. What else happens with these Catholic hierarchs, in terms of protections by policies? 

Small: Protecting the church from scandal which it hates has created a culture of secrecy by covering up, dismissing, minimizing and gaslighting to deflect accountability for actions which cause scandal. Clericalism perpetuates the problem. The policy of transferring the clergy, which is an issue, was easy to do as the church is universal and in countries around the world. It is easy to move the cleric out of the country as many are from foreign countries and practicing in this country on work visas. Bishops are accountable for the clergy and for handling complaints. Yet the process is not conducive for the ease of reporting but for protecting the clergy. I understand it is important to protect them from false complaints. However, it is not common for someone to make such a complaint. In 2019 Pope Francis updated church law aimed at holding senior churmen accountable for covering up sexual abuse cases expanding it to cover lay Catholic leaders and acknowledging that vulnerable adults and not only children can be victims of abuse when they are unable to freely consent. The definition of what constitutes adult vulnerability has not been settled. This is an ongoing discussion in the church. However, any adult at any age and stage in life can be vulnerable to the grooming tactics of a highly manipulative cleric due to the imbalance of power and spiritual authority. The ongoing debate of what constitutes adult vulnerability when in fact all parishioners are vulnerable to the authority of the cleric as they are in his care should settle the debate. 

Jacobsen: What do these policies send as a message to the laity and to the non-Catholic public? It is a juggernaut. It would be – is – impossible to ignore them, globally.

Small: That the adult is still responsible for the abuse unless they are seriously impaired. This means that as things stand there is no protective course set in place to educate the public on grooming tactics and red flags to observe as well as measures to protect oneself such as it is ok to say no to clergy and not to assume that all are safe because of their position. 

Jacobsen: Not many people, as you explained to me, encounter multiple experiences of abuse over separated instances by different clergy. It happens once, repeatedly, by one Catholic hierarch. How was yours unusual in that regard?

Small: In one parish a priest groomed my husband and I at the time asking for an invitation to our home for dinner. We had two young sons around the ages of five and seven and a half. This priest was charismatic and appeared to be fond of children. We felt honored to be “chosen” by him for personal attention. My actions prevented him from coming back to our home when I expressed concern after his behavior at our home the evening he came over. He was extremely flirtatious to me in front of my husband and asked to “tuck the boys in their beds and read them their prayers”. Years later when researching what happened to him I discovered he was out of the priesthood because of a scandal involving a minor. I also discovered that at the time he was grooming my husband and I to have access to our children that there was a complaint from another family for similar behavior of a minor child the same age as our children. This was dealt with secretly at the time but was discovered during the lawsuit per public record. Immediately after he was transferred to his next assignment another priest who replaced him asked me to help him with a ministry that he would teach me which brought us in close contact. Within a couple of weeks he let me in on his secret. A woman had sought him for counseling at his former parish and was pregnant with his child. He swore her to secrecy. Meanwhile, vulnerable because of unresolvable marital conflict at the time this priest moved in on me within four months after my former husband and I separated. He was highly manipulative and charismatic, engaging what I now have come to learn as gaslighting which caused me to doubt my perceptions over his. His other victim filed a lawsuit. I did not know I was also his victim. This was in the early 1990’s. He left the priesthood. Then in the third parish I became involved with the third priest entered into the picture. I was in counseling for a number of years at the time for issues regarding severe childhood emotional abuse and catastrophic familial losses at an early age. Experiencing narcissistically abusive relationships since childhood through care providers left me vulnerable for more abusive relationships as an adult. I did not seek any of the priests in my story for counseling. The first we were chosen just because we attended mass and visited with the priest after mass along with others in front of the church. The other chose me to engage in a ministry together. The third fixated on me as I was in ministry and visible plus we were at a luncheon held in his honor welcoming him to the parish. However, because they are priests I engaged in sharing personal information with them thinking it would protect both of us. If I shared my vulnerability, that would cause them to stay away from me. Instead, they used it to groom me and gain access to my emotions which then they gained entry into my head. 

Jacobsen: What forms of justice have been met for clergy-based abusers by the abused-by-the-clergy?

Small: In my case the first two priests were sued by their victims. They both left the priesthood one mandated and the second left on his own volition before he would be forced to leave. It was a measure of control on his part. The third priest was removed from his position as he was on a work visa and sent back to his country where he was placed back in active ministry and remains to this day, to my knowledge based on what I was able to locate online. After advocating for myself through victim advocacy for around ten months I was unresolved and what I requested in order to heal was denied. I filed a lawsuit and mediated with a settlement. Not having to sign a nondisclosure agreement to maintain my voice I settled out of court to be able to focus my energy on healing. Later that year I joined SNAP, Survivor Network for Those Abused by Priests. I continue to learn and focus on the underlying issues that rendered me so vulnerable and continue to be an active volunteer advocate with SNAP.  For me healing began when the lawyer who was also a psychologist took my case. He heard me, believed me, and advocated for me against the most powerful institution in the world. This gave me the motivation to keep fighting for myself as recovery was not going to be quick or easy. I could not heal from the church abuse without bringing healing to everything which it was attached to. I was born into a tough situation and it continued throughout the rest of my childhood. I also experienced sexual abuse as a child by a familial member and a high school teacher. Standing up to the last priest and the lawsuit helped me to bring healing to what I could not seek justice for so long ago. It empowered me and gave me my voice that I use to address the serious effects of clergy abuse. It is spiritual incest. 

Jacobsen: Have you had any similar style of justice?

Small: I answered this question above. But to answer the previous question I believe we are only beginning to see justice through lawsuits. Many survivors would like to see the cleric removed from ministry. However, some continue to ministry or are transferred and continue in ministry. The statute of limitations prevents those who realize they were abused from coming forward as often as with those abused as children it can take decades to be able to come forward because of memories blocked, fear of the repercussions or reporting, and the stigma of getting a priest in trouble. 

Jacobsen: How can the abused be re-traumatized in the midst of the publicity, the legal proceedings, and so on?

Small: Victim bashing, blaming, shaming, losing religious community because the parishioners either can’t understand the nature of abuse and what constitutes it or their own struggle to believe they were misrepresented, being ostracized, not believed, treated as the perpetrator through harsh questioning tactics all serve to enhance the trauma. It is pure hell on top of the abuse itself.  

Jacobsen: What do you think are the lessons individuals abused by the Eastern Orthodox Church can take from the Roman Catholic Church scandals?

Small: They need to admit that abuse is taking place in their church and not point the finger at the Catholic Church as being the main problem simply because the problem was forced into the open by investigative journalists, survivors coming forward and attorneys who take the cases. From what I have been told by a couple of members seeking to bring the issue into the light there is staunch denial that the abuse ever occurred and no admission by the hierarchy to the victims that abuse happened which means there is no accountability in the way of justice. 

Jacobsen: How does this clergy-based abuse, to you, have no relation to the God concept, yet poisons people’s notions of the God concept?

Small: From my experience and exposure to both adults abused as children and adults abused as adults it has detrimental effects. For those abused as children it not only has lasting effects on religious practice later in life but it distorts their perception of a loving and benevolent God. For many it is as if God Himself abused them sexually. For both adults and children many have God brought into the abuse as if it is condoned or honors God in some way.  God is used in the manipulation. The clergy represent Christ in personna. Many adults including myself leave the church either for a prolonged period of time or indefinitely. I continued to attend mass until I discovered it was actually keeping me from being able to heal from the abuse. What was once a place of comfort and nurturing as well as the place of worship became the reminder of sexual abuse. The church is considered the field hospital for spiritual healing and nurturing. It is a house or worship where we enter more vulnerable than even with therapists as it addresses our soul. The Church is meant to help us get to heaven and not drag us down into hell by a wolf in shepherd’s clothing preying on the flock instead of protecting it from the evils in the world. Yet, the sad reality is we must not be blind to the reality that evil through personality disordered individuals who seek positions of power and authority with adulation and plenty of supply need to be held accountable instead of protected by their hierarchy in which they serve. No one is above the law. 

Jacobsen: Thank you for the opportunity and your time, Dorothy. 

Small: Thank you for the opportunity to express a subject for which  I wish I did not have so much experience. However, I realize if I kept silent I would be complicit with the darkness instead of speaking truth bringing light into it. The truth is what is needed. It is what God stands for as well as justice. Addressing the issue and engaging in prevention and holding perpetrators accountable protects the public, the good priests upholding their vows and rules associated with their positions, and the church. I think about the name of God and who will speak on His behalf? Those of us who speak out serve God as well.  

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

Dr. Ronald Reese Ruark on Exorcism and Christian Religion

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Bishop Accountability

Publication Date (yyyy/mm/dd): 2025/03/23

How do legal principles and theological insights intersect in addressing the ethical concerns surrounding exorcisms?

Dr. Ronald Reese Ruark, an attorney in private practice in Canton, Michigan, has nearly 35 years of legal experience and holds a Master of Theology from Dallas Theological Seminary (1984) and a Juris Doctor from Marquette University Law School (1991). Currently pursuing doctoral studies at the University of Michigan, he focuses on the influence of Enochic Judaism on Paul’s apocalyptic theology. Ruark has written on theology, law, and religious skepticism, including his Free Inquiry article, Three Exorcisms. His theological and legal expertise intersect with his deep interest in First Amendment issues, particularly religious freedom and expression. He left the ministry in 1988 and returned for two years before departing permanently in 2006. Ruark describes his journey as an intellectual evolution shaped by rigorous theological study and his legal career. His perspective highlights the ethical concerns surrounding religious practices like exorcism, the broader societal role of religion, and the interplay between faith and reason.

Scott Douglas Jacobsen: Today, we’re here with Ronald Reese Ruark. He is an attorney in private practice in Canton, Michigan, with almost thirty-five years of legal experience. He holds a Master of Theology from Dallas Theological Seminary(1984) and a Juris Doctor from Marquette University Law School (1991).

He is a doctoral student at the University of Michigan studying the influence of Enochic Judaism on Paul’s apocalyptic theology. Ruark has written on theology, law, and religious skepticism, including his Free Inquiry article, Free Exorcisms. He has been married to his wife, Nancy, for forty-five years. His extensive background brings a unique perspective on faith, law, and intellectual inquiry.

How do your theological and legal expertise intersect personally?

Dr. Ronald Reese Ruark: Theology, specifically the New Testament, has always been my first love. I was a Greek major in college, taught by a professor with a background in classical Greek, which deepened my interest in studying the New Testament. I strengthened that foundation at Dallas Theological Seminary, where I was a theology major studying under Norman Geisler. Sometimes, I wish I had pursued New Testament studies because, at the time, Dallas had a fine, young New Testament department—some of whom are still teaching today, forty years later, at the peak of their careers.

Jacobsen: How do theology and law blend in your career?

Ruark: Originally, I envisioned becoming a lay minister in a church. Legal issues, particularly First Amendment matters—especially freedom of expression—have always intrigued me. There is significant common ground between theology and law.

Eventually, I left the ministry in 1988, though I briefly returned in 2002–2004. I served as a pastor for twenty-five months before leaving for good in 2006.

Jacobsen: Those two years in the pulpit—this isn’t the main focus of the interview, but it’s insightful—what were the key takeaways, both positive and negative, that you carry with you today?

Ruark: The most positive takeaway was working with wonderful people. Many church members sincerely strive to shape their lives around their faith in Christ. Their sincerity was inspiring. I also enjoyed public speaking—I spoke four times weekly, twice from the pulpit and twice in the classroom. I was extremely busy.

Ruark: For one of those semesters, I took a full course load at Michigan. I also taught in Michigan and managed all my church responsibilities in addition to practicing law. I was barely keeping my head above water, but overall, it was a positive experience.

The negative takeaway was that when I left the church for good, I only returned for things like hearing my granddaughter sing in a Christmas choir. The most challenging realization—based on all my church experiences—was that Christians are neither better nor worse than any other religious group. In my legal work, I have interacted with Muslims, Buddhists, and Hindus, and I studied Judaism at the University of Michigan, working side by side with Jewish classmates. It was a difficult realization to accept because, according to Christian belief, Christians are supposed to have the Spirit of God residing within them. Yet, in practice, that did not seem to make them distinct in any meaningful way.

My study of the New Testament gospels led me to believe that most Christians do not follow a fundamental element of Jesus’ teachings—specifically, he was an apocalyptic prophet who instructed his disciples to relinquish their possessions. Luke 12:33 and Luke 14:33 make this clear: No man can be my disciple if he does not give up everything he has. Yet, despite this, the people I encountered were still good, and I enjoyed their company.

Being part of a church community has many benefits. You have to take the good along with some of the bad. I don’t know if that answers your question.

Jacobsen: It does. It also provides insight because that perspective has not always been given equal space or respect over the past two decades as a counterbalance in freethought circles, activism, and speaking engagements. We seem to move toward a more balanced cultural commentary from freethought, humanist, and atheist communities.

That’s a good perspective. So, what inspired you to write Three Exorcisms? And what led you to share these particular experiences?

Ruark: The two exorcism experiences were based on personal experience and deeply impacted my psyche.

I love to write and enjoy it very much. Now that I have finished my work at Michigan, I plan to write more. I am giving free expression to the evolution of my thoughts. I’m relieved that most of my Christian friends will never see it. I tried Googling it myself, and it wouldn’t come up unless I used my full name—but when I did, it appeared immediately.

That has always been a sensitive area for me. I do not attempt to lead anyone out of the church or away from their relationship with Christ. Most of my friends are solid Christian believers, and I would never try to persuade them to abandon their faith.

This is a very autobiographical reflection on how my life has evolved. I do not challenge anyone else to experience the same evolution—some might even consider it a devolution. I don’t know.

Jacobsen: How are exorcisms framed in most churches or denominations? How are they viewed theologically, especially in a hermeneutic or analytical sense? And in terms of lived experience, how do people perceive them?

Ruark: Keep in mind that I have only experienced two exorcisms firsthand. Other than that, my knowledge comes from watching movies.

I suspect that much of it involves the subjugation of evil forces and is apocalyptic. If Christ was an apocalyptic prophet—a Jewish apocalyptic prophet—then he engaged in exorcisms according to the Gospels. I believe that involves the subjugation of evil forces and the apocalyptic conflict between good and evil.

This is fundamentally an Enochic idea. Suppose you read the Epistles, the Epistle of Enoch, the Book of the Watchers, and especially the Book of Parables. In that case, you see more than parallels between that theology and Christian apocalyptic theology—you see structural similarities. Structurally, they are the same.

Some primordial events have thrown the world into chaos. This is attributed to Adam’s sin in Christian theology, particularly Romans 5 and 6. In Enochic theology, it is a primordial cosmic event—a war in heaven that plunged the universe and the world into chaos and disorder.

Modern exorcisms are seen as part of the reordering of the world, alleviating that chaos, particularly with the advent of Christ and the power he is believed to wield in the world today. But suppose you ask fifteen or twenty Christians. In that case, you might get fifteen or twenty answers about how they perceive exorcisms.

Jacobsen: And in terms of the reality of the situation—when an individual is reporting what is essentially a supernatural event, whether it is something they are acting out or experiencing as a physiological event—what is happening when you strip away the theological interpretations and supernatural elements?

Ruark: As I indicated in the article, it was easily explained. What I witnessed was theatre. I saw people who were probably under the influence, either emotionally or psychologically. They may have known what was expected of them, or perhaps they viewed it as a dramatic moment in their lives. Some might have even believed it bolstered their significance—that they were important enough for satanic forces to try to control them.

There are all kinds of psychological explanations at play. The Exorcist—the movie—created much of the hoopla surrounding exorcisms. I would be willing to bet that the number of reported exorcisms increased dramatically after that movie.

Of course, exorcisms appear in other films as well. The Exorcism of Emily Rose comes to mind—it was a well-made film. Ultimately, however, this is all part of the cultural phenomenon.

The two Christians I dealt with directly—I was not directly involved, but I was there—were fully immersed in that belief system.

I witnessed everything, but I wasn’t the one conducting the exorcism—thank God—especially on a 14-year-old girl. You can frame it in various ways without appealing to anything supernatural. I will admit that some aspects of exorcisms can be bizarre. Still, I would attribute almost all of them to some form of psychological disorder.

I am neither a psychologist nor claim to be one, but I see no need to invoke supernatural forces. At least, I saw nothing that compelled me to do so.

Jacobsen: How does the clergy class classify these experiences? And how do they whip up hysteria, building a culture of superstition around their supposed powers through incantations, symbols, crosses, and so on?

Ruark: Religion thrives on superstition, if you ask me. This is how they spin it. It has a certain appeal—it makes the exorcist seem courageous, fighting the battles of Christ on his behalf. That is something that appeals to many ministers.

I am not suggesting that there is no sympathy for the person undergoing the exorcism. Even if it is not supernatural, and even if it is purely psychological, there is still real suffering. Some clergy members sincerely want to help, and I do not doubt that. The exorcist I was working with was an interesting guy. For him, it was not just a sense of adventure but a sense of significance.

He saw himself as doing battle with Satan. It made him feel like a powerful and substantial person. A lot of that was probably happening in the two exorcisms I witnessed.

Jacobsen: Some ethical concerns come to mind.

On the one hand, if these cases involve individuals with mental health issues, they are being treated with incantations and supernatural methods. These are people in a highly vulnerable position. That makes them susceptible to abuse and manipulation.

A second issue—not secondary but related—is that in most industries, a small percentage of people are not sincere believers in what they preach. Instead, they are sincere believers in the gullibility of others. The ability to exploit that gullibility is very real.

So, beyond the abstract ethical concerns about treating mental health issues in a harmful way, there is also the question of bad actors—those who, in cultural terms, would be considered con artists. What about those two concerns?

Ruark: Ethics play a role, but the exorcist does not see it that way—because he has put a theological spin on it. He thinks he is helping, but in reality—especially for the 14-year-old girl—he made it worse.

There are clear ethical implications for any clear-thinking person. However, within the framework of religious belief, those ethical considerations are often ignored or reframed as a spiritual battle rather than a case of psychological distress.

You are correct in using the word vulnerable—these people were vulnerable. Maybe they wanted to feel significant, or perhaps they were genuinely experiencing psychological pain. But they looked to a man to help them, which put them in a vulnerable situation, and that vulnerability was exploited and manipulated. That is what I saw happening. The ethical issues are tremendous.

However, strong First Amendment protections in a church setting shield religious leaders from many of those concerns—for better or worse. As a lawyer, I appreciate the First Amendment, but I still agree with you 100% that there are serious ethical considerations here.

Jacobsen: Do priests—or, more broadly, clergy—have any code of conduct regarding this kind of thing?

Ruark: There are so many churches. How many different denominations are there in America alone? Then, you have synagogues, mosques, and countless other religious communities. There are thousands of groups, each with its own beliefs and practices.

Perspectives can vary widely regarding something as emotionally charged as an exorcism. So, a universal code of conduct? No.

As an attorney, I am bound by a code of professional responsibility. If I fail to uphold it, I face professional discipline before the grievance commission. Doctors and psychologists have similar ethical codes that they must follow.

However, the state does not intervene in matters involving clergy. This is part of the separation of church and state.

For example, it is often difficult to sue a clergy member in lawsuits because First Amendment protections are taken very seriously. If you are involved in a church, a lot can happen to you. While many lawsuits have been filed against clergy members, holding them legally accountable is still difficult because of the First Amendment.

The state tends to stay out of church matters. Judges typically back off when a theological issue is raised in a courtroom because they are jurists, not theologians, and “never the twain shall meet.”

This loophole gives church leaders much freedom to manipulate, exploit, and even harm. That is unfortunate, but it is true.

Jacobsen: To clarify, is the direct implication of your statement that you, as a lawyer, are bound by a code of ethics and guidelines while clergy are not? In other words, does that mean you are held to a higher ethical standard than the clergy?

Ruark: Yes, that is true because clergy have no formal, legally binding ethical standards.

Of course, you could point to biblical texts like Titus or 1 and 2 Timothy, which outline moral expectations for church leaders. But in practice, there is no enforceable, standardized code for clergy behaviour the way there is for lawyers, doctors, or psychologists.

It has been a long time since I studied those texts, but there are standards for elders that would apply to clergy. However, there is nothing that the state enforces. No government produces a standard of conduct for clergy.

There are a few laws that affect clergy. As I recall, clergy cannot take advantage of a counselee and engage in a sexual relationship with them. Michigan has a law against that, though I have not looked at it in decades. But beyond that, there is no clear-cut ethical standard dictates how clergy must act in a given situation.

That kind of standard does not exist except within individual churches or denominations. Some likely have codes of conduct, but we all know those are constantly violated.

Jacobsen: There is well-documented, decades-long evidence of both cover-ups and abuse by clergy across major Christian denominations. I am working with researchers—themselves victims—who have been abused by clergy in Eastern Orthodoxy, the second-largest Christian denomination. The Catholic Church gets the most attention because it is the largest. Hence, media coverage makes sense from that standpoint.

From a professional perspective, does this evidentiary history raise further concerns about ethics and conduct in these settings, especially given the lack of ethical guidelines and the potential for abuse?

Ruark: The Catholic Church is an interesting case. I am a big movie fan, and Calvary is an excellent commentary on this topic, particularly in distinguishing between institutional religion and personal spirituality.

There have been thousands of documented instances of clergy abuse. And there is a certain dynamic at play.

I can speak for Protestant churches and clergy who attended seminaries like Dallas Theological Seminary. The ministry tends to attract a certain mindset. In my opinion, the professional ministry offers an excellent opportunity for neurotic individuals to set up positions of power and abuse people. This dynamic always exists.

Now, going back to the Catholic Church, even though clergy abuse is widespread, I am not entirely sure why it happens so frequently in that setting. Is it because Catholic priests are not married? I have no idea—I have not studied that in depth. I am not a psychologist, and I do not claim to be.

However, abuse is not unique to the Catholic Church. There is plenty of abuse in Baptist churches and in any religious structure where the pastor, minister, or priest is placed in a position of extreme authority over the laity—similar to how Catholic priests function as the vicars of Christ. That hierarchical system attracts the wrong kinds of people to the ministry.

So you see these patterns of abuse in churches where institutional structures emphasize a single leader at the helm. And yet, despite these scandals, churches—especially the Catholic Church—continue to persist. I do not know if I would call it “thriving,” but it continues to exist.

With these churches’ money, power, and institutional backing, that is probably not a huge surprise.

But religion is a strange thing. It can be completely exposed as a vacuous enterprise, yet it thrives. There will always be a place for it because religion meets fundamental human needs.

No matter how much evidence, a person’s psychology makes it incredibly difficult to leave the church. Most people do not react to these issues rationally—they respond viscerally and emotionally. Moving someone out of the church takes a lot, and most people never leave. They do not even question it.

They assume that what they have been taught, what they were born into, must be true. I have no idea if that fullyanswered your question, but you raised some important issues.

Here’s the thing.

I was raised in a Christian home, and my Christian heritage goes back two hundred years. I recently visited the gravestone of my great-great-great-grandmother, who died around 1855. Her headstone includes a Christian inscription about living in Jesus, which was nice.

I was raised in this Christian atmosphere. My grandfather and my parents were good people. My parents were not what I would call faithful churchgoers, but my grandparents certainly were.

I spent much time with my grandparents—a satisfying, meaningful time in Northern Michigan and the Upper Peninsula. We read the Bible, attended church services, and did other things.

I attended Bryan College in Dayton, Tennessee, and had a positive experience there. Next, Nancy and I are leaving for Dallas next week to visit my old college roommate.

Dallas was a positive experience overall. There were many intelligent people there and in college. By the way, I studied with Norman Geisler. He was a fine man. In the 1980s, he was the foremost Christian apologist in the world. He was a brilliant scholar but also a genuinely nice guy.

I graduated from Dallas Theological Seminary in 1984. I was in ministry for three years, from 1985 to 1988. By 1988, I was frustrated with it. I had left the church, and that emotional tie was broken. The financial tie was also broken—I no longer needed the church in my life to survive. I am analytical. I was wrestling with difficult theological questions and wasn’t getting satisfying answers.

No matter how much evidence, a person’s psychology makes it incredibly difficult to leave the church. Most people do not react to these issues rationally—they respond viscerally and emotionally. Moving someone out of the church takes a lot, and most people never leave. They do not even question it.

They assume that what they have been taught, what they were born into, must be true. I have no idea if that fullyanswered your question, but you raised some important issues.

Jacobsen: From your experience, you attended seminary, and seminarians are typically elite intellectuals. They are intelligent people.

Ruark: Yes, that is true. There were many intelligent people when I was in seminary, including the professors.

Jacobsen: A significant benefit of seminary is its sophisticated hermeneutical and textual analysis. It helps scholars better understand which parts of religious texts are historical, which are myths mixed with history, moral teachings, etc. Regardless of one’s motivations, seminaries are quite good at that.

But how did you go from that cultural background to seminary, growing up in the church and living a religious life? I am shifting away from the ethical issues and historical abuses in the church and more toward your lived experience—growing up in the church, living the seminary life, and having that as a backdrop.

Ruark: Here’s the thing.

I was raised in a Christian home, and my Christian heritage goes back two hundred years. I recently visited the gravestone of my great-great-great-grandmother, who died around 1855. Her headstone includes a Christian inscription about living in Jesus, which was nice.

I was raised in this Christian atmosphere. My grandfather and my parents were good people. My parents were not what I would call faithful churchgoers, but my grandparents certainly were.

I spent much time with my grandparents—a satisfying, meaningful time in Northern Michigan and the Upper Peninsula. We read the Bible, attended church services, and did other things.

I attended Bryan College in Dayton, Tennessee, and had a positive experience there. Next, Nancy and I are leaving for Dallas next week to visit my old college roommate.

I was in the pulpit for twenty-five months, from February 2004 to February 2006. I am unsure why I did it, but I spent those two years in ministry. When I left that pulpit, I left the church altogether because the evidence was overwhelming. My experience at the University of Michigan only confirmed what I had already begun to realize. You can easily explain the origins of Christianity from a historical perspective.

The church began as a Jewish apocalyptic movement. I call it an Enochic movement because Enochic theology was behind it all. As Paul and his churches moved into a Hellenistic world, away from Judea and into the Mediterranean, present-day Turkey, and eventually Rome, they absorbed pagan influences. And, as you probably know, dying and rising gods were everywhere in the pagan world—they were all over the Mediterranean Basin. Once Christianity entered that cultural arena, we saw the development of the resurrection narrative and other Hellenistic influences shaping Christian theology.

In other words, I evaluated the evidence more objectively. I cannot claim to be completely objective, but my analysis was certainly more critical. And for me, the evidence became overwhelming. I could not stay in the church. That was my journey, and I view it autobiographically. I do not expect anyone else to think the way I do.

My attitude toward religion is this: if it makes you more gracious, forgiving, compassionate, and kind, then more power to you.

Jacobsen: You mentioned that you are more of a friend of truth than of Jesus. The first thing that came to my mind was Plato’s quote about being a friend of truth. In that sense, you are more of an epistemic Platonist than an epistemic Christian.

Ruark: You know what? I read Epictetus and the Stoics quite a bit. I like Marcus Aurelius especially. I get many ideas from Greek philosophy so that I will take that as a compliment.

Jacobsen: It was intended as such. So, let’s move on—what has been the response to your exorcism article? What have your Christian friends and colleagues said about it?

Ruark: Honestly, very few people I know are aware that I wrote it. I have only received one immediate response, and that was from someone who praised it, saying, “That’s one of the best articles I’ve ever read.” I don’t know if that is true, but it was nice to hear. Beyond that, the only other response I received was when Melissa told me that someone wanted to interview me—which turned out to be you.

Jacobsen: That tends to happen.

Ruark: I have no idea how the broader audience will react. I might get panned in the next issue of Free Inquiry. They might say, “That guy is full of it.”

And yet, I think the future belongs to the atheists. I do. Two hundred years from now, as science continues to explain the universe, the God idea may still exist, but it will be completely redefined. Any Christians still around will be found in small pockets, little conclaves of religious people clinging to their quaint ideas.

Yet, religion may persist because, as I have repeatedly said, it meets certain basic human needs. For that reason, by the way, it deserves some respect. If it is a human enterprise, it should be acknowledged as such. However, I still believe the future belongs to those who are not religious.

Jacobsen: What about employment impacts? If someone lives in a small community with only a few churches and they are known for their criticism of religion, how does that affect them?

Ruark: In that case, you have a real problem. In small-town America, you will be seen as an outcast, an oddball—that weird guy who doesn’t belong. This will likely affect your social standing, your relationships in the community, and possibly even employment. If your job is local, I think you could face serious issues.

However, in larger metropolitan areas, you can get along just fine. Most of the time, at least. I am part of the legal community in Detroit, and the only time we ever know what someone believes is on Ash Wednesday when the Catholics show up with ash crosses on their foreheads. Other than that, no one ever brings it up. No one asks. It is simply not a big issue anymore—which, by the way, tells you something right there.

Jacobsen: What about seminary? What was the gossip around individuals who lost their faith while studying it at the highest levels?

Ruark: Where I was, at Dallas Seminary, I can guarantee that plenty of guys left the ministry and went into law. That is a favourite profession for former seminarians. Others left for different careers, either because their lives evolved unexpectedly or because they became frustrated or disillusioned—which was my experience.

If you were in seminary openly voicing these kinds of concerns, particularly at Dallas, which is a fairly conservative seminary, a fundamentalist evangelical school, you would not have been tolerated. You would have been removed.

At Dallas Seminary, you had to sign a statement of faith, just as ministers do when they enter a church or denomination. You were expected to toe the line.

As a freethinker, that is a major concern. It is one of the reasons I left the ministry—my faith had shifted. I no longer viewed things as I used to, so I left quietly. I did not create a ruckus or cause conflict—I left.

Jacobsen: What are the things in those contracts, statements of faith, or covenant agreements?

Ruark: It depends on what church or denomination you’re in. Sometimes, it could be the Apostles’ Creed or the Fundamentals of the Faith. As I recall, it typically includes a doctrinal framework—a belief in God, Christ as His Son, the idea that Christ died for our sins, substitutionary atonement or some form of atonement theology, that He rose from the dead, and that He is coming back.

This has always been a prominent doctrinal statement among Christians, and these core ideas appear in most faith statements. Some Reformed tradition churches might add doctrines of predestination, for example. It depends on the denomination—churches have different minister and parishioner requirements.

Some churches do not require parishioners to sign anything at all. You can walk into any megachurch and never be asked to sign a statement of faith—it is not a big deal. But if you start voicing concerns or challenging beliefs, you will likely be schooled, disciplined, or expected to leave. I am quite confident of that. The religious mindset does not entertain dissent.

The First Amendment does not apply to the church. Churches have broad protections under the First Amendment. 

Jacobsen: I have heard of cases where someone was asked to leave for violating church doctrine. For example, I heard of a case where a woman working at a Christian school—not a teacher, just regular staff—was asked to leave after she got divorced. This might have even happened in Canada, but I do not believe it was widely reported. I grew up in an evangelical community. I remember someone talking about it while working at a restaurant in town. The school’s biblical framework did not permit divorce, so they politely told her that she had to leave for violating the covenant agreement.

Jacobsen: That kind of thing still happens?

Ruark: It is probably not as common in American churches as it once was, but I know of at least one person publicly disciplined after divorcing his wife. That still happens in conservative churches.

And here’s the thing—that kind of action is protected under the First Amendment. Church leaders cannot say anything they want, but they have extensive protections when dealing with parishioners. If a pastor were to stand in the pulpit and say something about me that was slanderous or defamatory, I could sue them—because I am not a church member. They would not have First Amendment protection in that case. But for their parishioners, they have much legal leeway.

Jacobsen: What are some of your worst stories about church discipline?

Ruark: Divorce plays a major role in these cases. There is a strong stigma against divorce in conservative churches, and that creates problems for people who leave marriages. That is one of the most common reasons for church discipline.

Other people who choose to live differently from traditional church teachings—such as individuals in churches that oppose homosexuality—often face serious consequences if they come out as gay or decide to transition. That can create a major problem within the church community.

Certain churches would not hesitate to expose what they consider immoral behaviour publicly. Other churches, however, may fear taking a strong stance, especially given today’s political and social climate in America. Church leaders always have to make this decision.

I can guarantee you that in any sizable elder board—let’s say in a Baptist church with twelve men on the board—there will be at least a couple of them who do not want to take a public stance due to liability concerns. More legally savvy people tend to be more cautious about making public statements.

On the other hand, some leaders will also say, “I don’t care about liability. We have to do God’s work.” And so, they go ahead and make a public statement anyway. These things still happen in American churches, though not as frequently as they once did.

Jacobsen: Regarding theology and politics, we have seen reactionary political movements emerging from certain evangelical Protestant Christian circles, seeking to align themselves with federal and state power. How common is this among other denominations? Is this a conscious effort among Christians in general, or are mainly select denominations reading biblical texts selectively literalistically?

Ruark: I think all churches read the Bible selectively to some extent. But yes, many conservative churches—especially evangelicals—have been aligned with the Republican Party for a long time, primarily due to the abortion issue.

Many of these churches have also aligned with Donald Trump, whom they consider to be more conservative than, for example, Kamala Harris or Joe Biden. Even though Biden identifies as a Catholic, many evangelicals do not consider him a true Christian leader.

So, in a way, conservative religion—with its moral values—and conservative politics—with its perceived moral stance—tend to walk hand in hand. One reinforces the other.

Donald Trump understood this dynamic very well. He made a big deal out of his faith, though I am not saying his faith is insincere—I have no idea whether it is. But what I do know is that he used religious rhetoric to win votes and get elected—for better or worse.

That kind of political use of religion is nothing new. We use religion to get what we want—that has always been the case.

It is important to note that more liberal churches are also politically involved but in the opposite direction. I do not particularly like the term liberal, though I consider myself liberal in the sense that I have been liberated from certain belief systems. However, progressive churches do exist and are heavily involved in activism—just not in the same way as conservative churches.

It’s like a civil war, where both sides fight each other and claim to be acting for God. Both sides pray to what is the same God, and yet they are shooting each other. 

Jacobsen: To quote George Carlin, ‘Someone’s gonna be fucking disappointed.’

Ruark: Now you’re going old school on me. But Carlin, regarding religion, is about as good as it gets.

Jacobsen: That was his last special, too.

Ruark: What was it?

Jacobsen: 2008, I believe. But let’s get back to the main focus. People are shaking, convulsing, screaming—going through all the theatrics of an exorcism. They go through the motions and receive their so-called “help.” Fine. Great. Whatever. But how do they interpret their performance or experience?

Ruark: Christians—especially the more fundamentalist ones—tend to be paranoid to begin with. And it’s not just about the devil and demons. There is this deep-rooted belief that the world is out to get them, that they are constantly persecuted, and that they are always under attack. So when they experience something as dramatic as an exorcism, they typically interpret it as a battle of good versus evil, a confrontation between God and Satan.

For those who take their spirituality seriously, an exorcism is not just a personal experience but proof that they are on the right side of a cosmic war. They see themselves warriors in a spiritual battle, proud to stand for truth and righteousness. That kind of mindset is deeply ingrained in evangelical and charismatic traditions.

I remember a specific case, but I won’t say exactly where because I don’t want to embarrass the person. But it’s a relevant story. I was working at a place, and a colleague—an extremely devout Christian—was telling me about someone in his family who had lost their faith. The way he spoke about it, you could tell he saw it as a tragedy. There wasn’t any explicit condemnation, but you could hear it in his tone—as if this person had been lost to the dark side.

Later, knowing that I was not religious, I decided to joke with him a little. We were alone, standing near a car door, and he was many yards away when I casually said, “Join us.” I was joking, referencing something else entirely, but his reaction was deadly serious.

He turned to me, looked me straight in the eye, and, in a low, intense voice, said, “I am not one.” It was chilling. His response had no humour, no hint of playfulness—just absolute conviction. That moment stuck with me because it revealed how deeply some Christians internalize this worldview. For them, it is not just about beliefs—it is about identity, loyalty, and an ongoing cosmic struggle.

Jacobsen: So, about 49% Christian in Canada, if you track a line of best fit?

Ruark: I can’t remember the exact statistics in America, but they’re similar. We are becoming increasingly secularized. 

Jacobsen: I was told today that around under two-thirds of the population identifies as Christian. It’s hard to quantify, though; different organizations might give you different numbers. 

Ruark: But the overall trend is clear—we are becoming more secular. Your Bible will be very short-lived at this rate.

Jacobsen: What other social phenomena are tightly linked with Christian religion in the United States? If people want to play that 1990s identity politics game, how does Christian identity factor into social issues?

Ruark: Well, health care is certainly one area—especially when it comes to abortion. That is a prime example, but other aspects of health care are tied up with religion. That would be a big one.

I’m trying to think—it’s a hard question to answer off the top of my head. Certainly, employment is not as much of an issue since we have laws against using religion as a hiring or firing criterion. In theory, it should not be a factor. However, certain companies do not hesitate to advertise their faith.

For a long time, on one of the turnpikes in Ohio or Pennsylvania, I remember seeing a big sign on the roof of a small business that said, “Jesus is the Answer.” That kind of public religious messaging still happens. But legally, in America, you cannot discriminate in employment decisions based on religion.

Jacobsen: What about other social phenomena?

Ruark: Well, there are the arts, but they are becoming less influenced by Christianity. However, sports—especially baseball and the Super Bowl—have seen a rise in public religious expression. It is becoming very prominent in athletics in general.

You’re always seeing athletes thank Jesus for their victories, which—well, we don’t have to get into that—is absurd. 

Jacobsen: To bring up Carlin’s point again, ‘Someone’s gonna be fucking disappointed.’

Ruark: Anyway, that happens all the time. So, sports, especially professional sports, are one of the most prominent examples of religion as a social phenomenon. Whether on the football field, the gridiron, or elsewhere, athletes always thank Jesus for what happens during the game.

That is one of the clearest examples of religion intertwining with a major social institution.

Jacobsen: What are you finding in Enochic Judaism and Paul’s apocalyptic theology? Those are some obscure concepts mashed together.

Ruark: You share the same idea of the origin of evil in Enochic and Pauline theology. Both traditions see the world as chaotic and disorderly and need redemption.

This contrasts with the temple priests of Second Temple Judaism, who viewed the world as perfect. They believed everything would be in order if you obeyed the law. The Enochic authors completely rejected that view. They saw the world as imperfect as possible, beyond redemption in its current state.

This is why Paul refers to “this present evil age” in Galatians 1:4. It is the same theological concept—a corrupt world in desperate need of divine intervention.

Enochic theology calls a messianic figure the Anointed One, the Son of Man, or the Righteous One. This is strikingly similar to the Christ figure in Christianity.

My research focuses on election—who is considered part of the chosen people in Enochic literature. This theme is also found in Romans 9, 10, and 11, where Paul speaks of a righteous remnant, a group of elected individuals. In both Paul’s writings and Enoch’s, election is not based on obedience to the law but on something else.

Enoch’s elect are those who bless the Lord of Spirits, the high God. This trinitarian theology—where there is a high God and a messianic figure—is almost identical to Paul’s view, where he speaks of “God our Father and the Lord Jesus Christ.”

So structurally, the theology of Paul’s apocalyptic worldview and Enochic Judaism is incredibly similar. We are now stepping into New Testament criticism, a fascinating topic. Like myself, more freethinking scholars are drawn to these historical connections.

Ruark: There used to be a group called the Dutch Radicals. I don’t know if you’re familiar with them.

Jacobsen: I am Dutch, though I don’t know if I’m a radical.

Ruark: You might like these guys. They were active in the last third of the nineteenth century, mostly in the Netherlands. The Dutch Radicals doubted the existence of Jesus, much like what is happening today in certain academic circles. They fall under what we now call mythicism.

Jacobsen: Right? They would be considered mythicists today, correct?

Ruark: Yes, exactly. 

Jacobsen: There’s a prominent mythicist group in Milwaukee called Mythicist Milwaukee.

Ruark: I lived in Milwaukee for six years—where I was in ministry for the first time and attended law school. Suppose you read someone like Robert M. Price, who wrote Deconstructing Jesus and other books. In that case, you get a good idea of mythicism. Price leans in that direction if he hasn’t said Jesus was a myth.

The Dutch Radicals went further. Many of them doubted Paul’s existence, and some even argued that Paul’s epistles were second-century creations. Based on the Greek text, my study of Galatians has led me to believe that the letter was compiled by a redactor in the second century, after the publication of Acts, which probably didn’t occur until around 130 CE.

If Acts were written in the early second century, that would push Galatians as late as 150 CE or even 160 CE. These were the kinds of critical ideas that the Dutch Radicals were exploring. But today, it’s hard to get a hearing for these theories because of the continued influence of religion in biblical scholarship.

You can’t just express these ideas in journals like the Journal of Biblical Literature (JBL) or Vetus Testamentum. They don’t tolerate these kinds of challenges to traditional scholarship.

Jacobsen: Among the professional class of philosophers of religion, in your professional opinion, do you think there is much self-censorship?

Ruark: I believe there is. Certain ideas are just not entertained. You cannot bring them up.

When I was in seminary, we studied New Testament theology using a textbook by Donald Guthrie, a comprehensive work on the subject. Guthrie made a statement that stuck with me: When an idea is deeply entrenched in scholarship, it requires extraordinary evidence to overturn it.

It’s ridiculous, but that’s how the academic establishment protects its views. They don’t allow competition and don’t tolerate threats to traditional positions. That’s just how it works.

Do you know William Lane Craig, the Christian apologist? 

Jacobsen argues that Christians are more free to analyze and critique their beliefs than atheists or naturalists. What would you say to that?

Ruark: It’s just another way to protect his position.

Jacobsen: He says, “You just don’t know what you’re talking about because you’re not a Christian.” 

Ruark: This is a circular argument. According to Craig’s logic, only Christians are “enlightened,” so only they truly understand the evidence. That’s just a way of shutting down debate.

Jacobsen: That’s similar to his argument about how, even in the face of counterarguments, Christians can rely on the witness of the Holy Spirit as their ultimate justification.

Ruark: My point about Craig is that he always appeals to most New Testament scholars as if that proves anything. But it doesn’t prove anything. That is an observation, not an argument. But that is how religion works.

I was working on an article about how Christian apologists argue and discussed how they have stacked the deck in their favour. They have written their own rules in a way that benefits them, and they take advantage of that at every opportunity.

Jacobsen: What about Alvin Plantinga? Craig admires him.

Ruark: He is a Christian philosopher who converted to Christianity. Is he still alive?

Jacobsen: Born in 1932—no death noted. He is 92 years old.

Ruark: Wow. So he is still around. I don’t know if he is still active.

Jacobsen: He is known for his modal ontological argument and evolutionary argument against naturalism. Have you ever considered that argument—the idea that if naturalism is true, it undermines itself?

Ruark: I would have to review it. I haven’t thought about it in decades. This is the first time I have heard Plantinga’s name since Dr. Geisler mentioned him in the 1980s.

I am not saying he isn’t a prominent figure, but I have been preoccupied with other things—law and my studies at Michigan—so I really couldn’t address anything about Plantinga’s argument off the top of my head.

Jacobsen: What do you make of what I would call inflationary taxation on Anglophones—basically, how has the English language been weighted down by all these academic and theological terms? Angelology, demonology, pneumatology, Christology, hamartiology, patristics, mysticism, eschatology, soteriology, Mariology, ecclesiology… and so on.

Ruark: Yes, I studied almost all of those, except Mariology, during my time in seminary. I also took a course in angelology.

Jacobsen: What did you learn?

Ruark: According to the biblical text, there are angels, which is clear. But I am much more interested now in the Jewish concept of angels, particularly as heavenly beings. There is an argument out there that Christ was originally considered to be an angel before being elevated—that in Philippians 2, he ascended, and then suddenly, he was described as having risen from the dead.

The idea of the resurrection evolved, but it may have begun with Christ being seen as a mediating figure, an angelic or heavenly being. In Judaism, angels were sometimes worshiped as divine or celestial entities.

We have created a science of all these “-ologies” to make theology appear more credible. I don’t know, but I have studied most of them. I took courses in angelology, demonology, eschatology, Christology, and theology as part of the theological curriculum, especially at a conservative seminary.

Jacobsen: Are these topics widely discussed, or are they mainly limited to specialist scholars?

Ruark: It depends. In church settings, some parts of theology are emphasized more than others. Eschatology, for example—especially in conservative Protestant churches in America—is always a major topic. Discussions about the Second Coming of Christ, the end times, and similar topics are common, and plenty of seminars exist.

It was probably even more prominent in the 1950s, but these theological emphases tend to track cultural anxieties. When there is widespread paranoia or fear, churches must persuade believers that hope is coming—that Christ will return soon.

Before I left the church, I heard countless sermons about “Jesus is coming again.” I remember hearing them every summer at the youth camp I attended as a kid; they had a formative influence on my life.

Theology, at its core, is a way of systematizing the Christian faith. I understand the impulse. And the more conservative the church, the more they tend to structure theology systematically.

At the very least, theology requires imagination. You cannot study something like the Nicene Creed without appreciating the creativity of these early theologians. Even if the modern world is moving past these beliefs, they are still part of the history of ideas.

Jacobsen: What about reactions to the bombshell that Darwin dropped in the mid-1800s with On the Origin of Species? How did different Christian groups respond through acceptance, rejection, or half-measures?

Ruark: That’s an interesting topic. I attended William Jennings Bryan College in Dayton, Tennessee, where the Scopes Trial occurred in 1925.

Jacobsen: I went through H. L. Mencken’s reportage on the Scopes Trial, and he was a big inspiration. As a journalist, he was sharp and witty.

Ruark: He was unafraid to call things as he saw them. He had a sharp sense of humour.

Jacobsen: He did, though I think he could be mean sometimes—particularly when that fellow died. But overall, he was making valid points, and his flowery language is still delightful to read. You could remove the mean parts, and his work would still hold up well.

Ruark: He was harsh on Bryan. If you watch the 1960 movie Inherit the Wind—with Fredric March and Spencer Tracy—you see that they also portray Bryan harshly. Spencer Tracy was superb, as always, and the film is excellent, but it doesn’t give Bryan a fair shake.

That said, Bryan College is a fundamentalist school. Today, it’s essentially a training ground for people who will be Christian educators or enter some other religious vocation.

But I have always appreciated Bryan—William Jennings Bryan, that is—because he was essentially the founder of the modern Democratic Party. He was called “The Great Commoner” because he identified with low-income people, the working class, and those on the margins of society. He wanted to expand access to the benefits of American life and bring as many people as possible under its economic and political umbrella.

Yet, Bryan College, a deeply conservative fundamentalist institution, extols Bryan as a champion of the faith—primarily because of his role in Dayton and the Scopes Trial. But in reality, I think he was wrong constitutionally. His position was bigoted, and he refused to entertain the idea of evolution being taught in a science classroom.

That thinking is obsolete in American education today—and I imagine it is also in Canadian education. But we are still fighting battles to keep religion out of public schools. Every generation, a new court case emerges, with someone claiming that Genesis is science—when in reality, Genesis is a myth, as is so much of the Bible.

But that is the tension between religion and culture.

Jacobsen: Have I missed anything?

Ruark: No. It has been an interesting conversation.

Religion has had many positive effects on society but has also created serious problems. My personal view is that as long as half the world believes the other half is going to hell, we are going to struggle to create lasting peace—whether in this country or the world at large.

But that is just the nature of religious thought.

Jacobsen: Well, on that note, Ron, it was lovely to meet you. Thank you for your time today. 

Ruark: Your work is important and deserves attention. I did some Googling, and I appreciate what you’re doing.

Jacobsen: Oh, thanks, man.

Ruark: I know you’re on the humanist side, and I wish you the best. Enjoy Canada. I love it.

Jacobsen: Oh, especially now—it’s great.

Ruark: It is. And when I am in Canada, by the way, it is always for good reasons. I have always felt that Canada is a peaceful place—it feels different from America, where we always fight about something. So yeah, I think Canada is a great place to be. All right, Scott, thank you very much—I appreciate it.

Jacobsen: All right, take care.

Ruark: You too.

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

Moral Fibre: Nun Accountability Is a Reflection

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Bishop Accountability

Publication Date (yyyy/mm/dd): 2023/11/25

How can the Roman Catholic Church in Canada renew its image in spite of a inevitable and decisive declination to obscurity?

Nuns, nothing but the purity of virginal self-sacrifice for their Lord and Saviour Jesus Christ, unburdened by the allegations ubiquitous over decades about the priest class within the Roman Catholic Church — until now.

The Roman Catholic Church has been facing profound sexual scandals by those deemed the intellectual and ceremonial protectors of the Faith, the priest class. Unfortunately, as we’re seeing, there’s tremendous publicity about this intellectual and ceremonial status, and then the reality, unfortunately. I wouldn’t claim to be a moral exemplar or, necessarily, want to be one. It’s disingenuous. I, like most of you, am just a Canadian citizen with concerns.

It is important, however, to point to systems of power, often unquestioned, and wealth and ask critical questions or simply speak the truth for an accuracy in the historical record. The Roman Catholic Church was a co-arm of the Government of Canada in oppression of the Indigenous. Not only those, but the young in general too, I do not mean ideologically alone. This goes without statement.

In 2004, a commission from that time found over 4,000 priests faced accusations of the sexual abuse of youth in the last 5 decades, at that time. The story is more complicated. For one, some of those accusations will be false, either in actuality or degree of reality.

Now, the Roman Catholic Church has been declining in Canadian society for decades. The most precipitous decline has been between 2001 and 2021 based on solid census data, Statistics Canada. The data was 12,793,125 Roman Catholics in 2001 at 43.2% of the population and then 10,799,070 at 29.9%. So, in both absolute numbers and in percent of the population, the Roman Catholic Church is dying off.

How will this affect public policy, politics, and so on? The moral stature of the Roman Catholic Church has been devastated internationally with the effects of these crimes coming to light, which were deliberately withheld from the Catholic laity and from the public. To me, in some sense, that’s neither good nor bad, but the truth needs speaking.Play VideoDon’t like ads? Become a supporter and enjoy The Good Men Project ad free

It goes to an old Carl Sagan point: Where does this leave us (cosmically and) in Canada? It means simply this: we’re on our own. For any justice and moral developments, it sits with us. And yet, those news items continue to hit the public. Naturally, those declines in the total number of Catholics in Canada have a corresponding problem with acquisition of a new class of nuns.

There were 47,000 nuns in Quebec alone in 1961. That declined to less than 6,000 by 2018. There are some false triumphs in small reportage, e.g., about ‘radical’ new young nuns joining the ranks.

Marlena Loughheed, a spokesperson for the Catholic Archdiocese of Toronto, for an article by Sebastian Leck in 2017 said becoming a nun has an attraction of experiencing faith in a way that is “real and that’s robust” for younger women. But again, this is opining, mush. We have to be realistic. The reality: Massive religious absolute numbers decline and intellectual class decline.https://38cde8780fc5a382bca6adb23d54f4d6.safeframe.googlesyndication.com/safeframe/1-0-40/html/container.html

So, this brings us to the original stipulation at the top of the article, i.e., the image of nuns. Not only is this class of women declining precipitously over decades, they have encountered a few potshots in the media.

As Molly Hayes in The Globe and Mail noted, “A 97-year-old nun has been criminally charged in a historical sexual-assault case connected to a notorious residential school in Northern Ontario.” No one should be above the law.

Tyler Griffin in the Toronto Star described the arrest and charge of the 97-year-old nun going back decades. To be clear, the nun was charged, Francoise Seguin of Ottawa.

The incidents are alleged to have taken place in the 1960s and 70s at St. Anne’s residential school in Fort Albany First Nation and Bishop Belleau school in Moosonee, Ont., as well as a detention facility in Sudbury, Ont., said OPP spokesperson Bill Dickson,” Griffin said.https://38cde8780fc5a382bca6adb23d54f4d6.safeframe.googlesyndication.com/safeframe/1-0-40/html/container.html

The nun is supposed to be in Moosonee on December 5 for court. Seguin is not a one-off either.

Brett Forester reported how several Canadian nuns have been getting similar stories coming out about them. To be clear, secular people don’t like these stories. There may be flippant jokes around hypocrisy, which is grounded in the truth; an institution proclaiming high moral ground, all the while oppressing and committing crimes then trying to hide the facts.

The fact of the matter for secular people: There shouldn’t have to be these events in the first place. Churches could be moral exemplars, could be institutions representative of a philosophy of love and forgiveness, of their Lord and Saviour Jesus Christ, the King of Kings and Lord of Lords. Yet, it’s not there.

It takes dissidents like Rev. Gretta Vosper to drag the churches into the 21st century. For her, it is the United Church of Canada. For the Catholic Church, who is it? Is it Tammy Peterson? She seems like a nice lady, smart person, but her approach is different than what is necessary.

The Roman Catholic Church continues to shrink, and will continue its declines reflective of its moral decline, because of the simple fact: Moral degeneration within its ranks over decades from the founding of the country and failure to account for crimes.Don’t like ads? Become a supporter and enjoy The Good Men Project ad free

Regular Canadians are not stupid; they’re just busy with getting by the days of the week at work and at home. They know this. They know people who have been affected or know of people who have been affected by the crimes of the Roman Catholic Church in the country.

The question remains: In spite of the inevitable decline of the Roman Catholic Church and most Christian denominations in Canada, as the Christian population will likely be less than half of the population somewhere in 2024, maybe 2025, what will be the morally uplifting response of the older generations of Christians for newer generations of Christians within the multicultural, multiethnic, and multireligious country everyone cherishes Canada for — and the international community of Member States of the United Nations knows Canada as now?

As a non-religious person, I have hope in the moral renewal of the Roman Catholic Church in Canadian society. Proper accounting for crimes of some priests and nuns against individuals and the Church against Indigenous peoples can be the first major, practical step in doing so.

Canada deserves better; the victims deserve better; Catholic hierarchs deserve better; and, most importantly, the laity of the Roman Catholic Church deserve better.

It goes to an old Carl Sagan point: Where does this leave us (cosmically and) in Canada? It means simply this: we’re on our own. For any justice and moral developments, it sits with us. And yet, those news items continue to hit the public. Naturally, those declines in the total number of Catholics in Canada have a corresponding problem with acquisition of a new class of nuns.

There were 47,000 nuns in Quebec alone in 1961. That declined to less than 6,000 by 2018. There are some false triumphs in small reportage, e.g., about ‘radical’ new young nuns joining the ranks.

Marlena Loughheed, a spokesperson for the Catholic Archdiocese of Toronto, for an article by Sebastian Leck in 2017 said becoming a nun has an attraction of experiencing faith in a way that is “real and that’s robust” for younger women. But again, this is opining, mush. We have to be realistic. The reality: Massive religious absolute numbers decline and intellectual class decline.

So, this brings us to the original stipulation at the top of the article, i.e., the image of nuns. Not only is this class of women declining precipitously over decades, they have encountered a few potshots in the media.

As Molly Hayes in The Globe and Mail noted, “A 97-year-old nun has been criminally charged in a historical sexual-assault case connected to a notorious residential school in Northern Ontario.” No one should be above the law.

Tyler Griffin in the Toronto Star described the arrest and charge of the 97-year-old nun going back decades. To be clear, the nun was charged, Francoise Seguin of Ottawa.

The incidents are alleged to have taken place in the 1960s and 70s at St. Anne’s residential school in Fort Albany First Nation and Bishop Belleau school in Moosonee, Ont., as well as a detention facility in Sudbury, Ont., said OPP spokesperson Bill Dickson,” Griffin said.

The nun is supposed to be in Moosonee on December 5 for court. Seguin is not a one-off either.

Brett Forester reported how several Canadian nuns have been getting similar stories coming out about them. To be clear, secular people don’t like these stories. There may be flippant jokes around hypocrisy, which is grounded in the truth; an institution proclaiming high moral ground, all the while oppressing and committing crimes then trying to hide the facts.

The fact of the matter for secular people: There shouldn’t have to be these events in the first place. Churches could be moral exemplars, could be institutions representative of a philosophy of love and forgiveness, of their Lord and Saviour Jesus Christ, the King of Kings and Lord of Lords. Yet, it’s not there.

It takes dissidents like Rev. Gretta Vosper to drag the churches into the 21st century. For her, it is the United Church of Canada. For the Catholic Church, who is it? Is it Tammy Peterson? She seems like a nice lady, smart person, but her approach is different than what is necessary.

The Roman Catholic Church continues to shrink, and will continue its declines reflective of its moral decline, because of the simple fact: Moral degeneration within its ranks over decades from the founding of the country and failure to account for crimes.

Regular Canadians are not stupid; they’re just busy with getting by the days of the week at work and at home. They know this. They know people who have been affected or know of people who have been affected by the crimes of the Roman Catholic Church in the country.

The question remains: In spite of the inevitable decline of the Roman Catholic Church and most Christian denominations in Canada, as the Christian population will likely be less than half of the population somewhere in 2024, maybe 2025, what will be the morally uplifting response of the older generations of Christians for newer generations of Christians within the multicultural, multiethnic, and multireligious country everyone cherishes Canada for — and the international community of Member States of the United Nations knows Canada as now?

As a non-religious person, I have hope in the moral renewal of the Roman Catholic Church in Canadian society. Proper accounting for crimes of some priests and nuns against individuals and the Church against Indigenous peoples can be the first major, practical step in doing so.

Canada deserves better; the victims deserve better; Catholic hierarchs deserve better; and, most importantly, the laity of the Roman Catholic Church deserve better.

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

SADDLED HISTORIES: DAVID CHAFFETZ ON THE RISE AND RUIN OF THE HORSE EMPIRE

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): СокальINFO

Publication Date (yyyy/mm/dd): 2025/04/12

 David Chaffetz is an independent scholar and writer whose work bridges traditional scholarship and modern interpretation, offering fresh perspectives on the cultural and geopolitical forces that have shaped Asia. A graduate of Harvard University, where he studied under renowned Inner Asia specialists Richard Frye and Joseph Fletcher, and later a student of Edward Allworth at Columbia, Chaffetz has spent more than four decades immersed in the study of Middle Eastern and Inner Asian history.

His landmark 1981 travelogue, A Journey through Afghanistan, praised by Owen Lattimore and republished several times, launched a literary and scholarly career focused on the overlooked narratives of Asia. His recent works, including Three Asian Divas and Raiders, Rulers, and Traders: The Horse and the Rise of Empires, examine the vital roles played by women, trade, and equine culture in transmitting and transforming Asian civilization.

Chaffetz has traveled extensively through Turkey, Iran, Afghanistan, Pakistan, India, China, Kyrgyzstan, Mongolia, and Russia, conducting research in over ten languages, including Persian, Turkish, and Russian. A regular contributor to the Asian Review of Books, he has also written for the South China Morning Post and the Nikkei Asian Review. He is a member of the Royal Society for Asian Affairs, the Hong Kong Branch of the Royal Asiatic Society, the Explorers Club, and Lisbon’s Gremio Literario. He currently divides his time between Lisbon and Paris.

Scott Douglas Jacobsen: I’d like to start with something unexpected: What does fermented mare’s milk taste like in Mongolia?

David Chaffetz: Initially, it tastes rather good. Let’s say the attack, as a wine taster might say, is very refreshing. The problem is that it has an aftertaste of urine. So, if you keep drinking it—and that’s the idea—you always enjoy it. But the minute you stop, you want to rinse your mouth with water, which is unavailable.

Jacobsen: Regarding your latest book, Raiders, Rulers, and Traders, what initially inspired your focus on horses’ role in shaping empires and global trade networks?

Chaffetz: A long time ago, I read a book that was very influential in the 1960s and 1970s called The Rise of the West by William McNeill at the University of Chicago. He was one of the first scholars to address a popular audience about the amazing interactions across the Eurasian continent—between China, India, the Middle East, and Europe. Before that, people didn’t talk much about what China, for example, owed to the West or to India, what India owed West, or what the debt of the West to China and India.

He had these maps showing gear wheels—bold, graphic gear wheels—connecting all the countries. But these graphics left the obvious question unanswered: How did such a gearbox function? In other words, how did these far-flung civilizations communicate with one another and connect? And above all, why did they need to communicate and connect? That issue has been on my mind for more than 50 years.

Through extensive travel in Asia, I observed that most countries have very prominent horse cultures. The horse seems to play an important role in the arts, sports, and social status—at least traditional social status. Today, if you talk about the horse as a social status symbol in China, you’re talking about the nouveau riche who play polo. Traditionally, the horse was an extremely important marker of social place in China, as reflected in the arts.

I realized that William McNeill’s gearbox, which connected Asian civilizations with Europe, was made up of horses. The horse was not only the mechanism for connecting civilizations—it was also one of the primary reasons those civilizations did business with one another. The peripheral countries around the Eurasian continent were poor in horses. The center of Eurasia—Inner Asia and Central Asia—was rich in horses. That gave rise to a trading system connecting the Eurasian continent and making it a kind of global civilization for centuries.

Jacobsen: How far back does the evolution of horse domestication go?

Chaffetz: So, it’s a very gradual process. One of the fascinating things is that it’s so gradual, but we can see so many steps that we can imagine, century by century, people making these huge leaps forward in technology and best practices.

There’s a long-standing debate as to whether we’re talking about domestication occurring around 5,000 BC or around 3,000 BC. The current state of the play says that hunters in Central Asia—Kazakhstan or Southern Russia—possibly domesticated a breed of horses 5,000 years ago, moving from butchering them to herding them. But then those horses and those people died out, without successors. Then, another attempt to domesticate horses started 3,000 years ago, which was more successful. Those horses are the unique ancestors of all our domesticated horses today.

I like the later start date because we don’t see people riding into history—literally riding into history—until about 2,000 BC. So, if horses had been domesticated in 5,000 BC, what the hell were they doing for 2,000 or 3,000 years that no one saw them show up? It just seems improbable to me.

Anyway, so they’re domesticated in the sense that we begin to herd them as livestock, interfering with their reproduction, culling animals that don’t give much milk, culling males that are too aggressive, and winding up with mares that give a lot of milk and stallions which are not so wild and don’t run off with the mares.

To herd those animals, we have to ride them because they can run much faster than humans—unlike sheep, cows, and goats. So inevitably, we have to ride them. We begin moving with them over fairly considerable distances. We get better at riding.

At some point, we adopt them for pulling carts—fast little carts—probably originally for racing, around 2,000 BC. A couple of hundred years after that—so now 1,800 BC—chariot riding has become quite a thing, also for racing, prestige, but inevitably for warfare. This more or less coincides with the Bronze Age heroes of Homer’s Iliad—Hector and Achilles—who show up at the battlefield on chariots.

Chariots are mentioned very frequently in the Bible. Next week is the Jewish Passover. The Pharaoh chased the children of Israel towards the Red Sea with an army of chariots, probably around 1,800 or 1,600 BC. So, chariots were the horses’ entry into warfare.

To follow up on that—by 1,000 BC, so after about 800 years of chariot warfare, people figured out that it was much more efficient, cheaper, and potentially more lethal to fight on the horse itself rather than from a cart—riding the horse and either slinging javelins or using a bow and arrow. Eventually, mounted archers—mounted cavalry—replaced chariots, starting around 1,000 BC in the Middle East and about 500 BC in China.

‘Raiders, Rulers, and Traders’ by David Chaffetz. 448 pp. W. W. Norton & Company

Jacobsen: Even in the relatively recent history of show jumping—which I’ve covered in Canada as part of my previous journalistic work—we see stark generational shifts in how the sport approaches safety. Riders like Ian Millar, Eric Lamaze, Gail Greenough, Beth Underhill, Michel Vaillancourt, and Jim Day came up in an era very different from that of today’s leaders such as Tiffany Foster and Erynn Ballard. Over time, the sport has introduced safety mandates: chinstraps, vests, breakaway cups on jumps, and obstacle courses built with fiberglass or PVC. These changes reflect a broader effort to make the sport safer and more regulated.

This signals a kind of domestication—not unlike the transition from chariot warfare to riding astride in saddles, whether soft or rigid. It feels like part of a long arc of human-equine evolution. In that context, I’m curious: Across this several-thousand-year trajectory of domestication and equestrian training, were there ever periods where knowledge was lost—moments when the transmission of skills or traditions faltered before later being revived?

Chaffetz: That’s an interesting question. The way of life of the people who live by horse breeding—the Turco-Mongolian population of Central Asia and Inner Asia—has been stable for over 3,000 years.

Since the emergence of riding horseback to fight, up until the beginning of the 20th century, their way of life has been extremely stable. Improvements in tack, riding technique, and horse evolution have only made horses bigger, stronger, and better.

Their horses improved naturally because they were not bred to have pure bloodlines. They were bred when a stallion was deemed a very good stallion, and everyone wanted to use that stallion to breed with their mares. They didn’t have a stud book. They didn’t have rules about who should be bred with whom.

So, I think they probably had the toughest, best, and most powerful horses for many years.

In the 20th century, totalitarian governments were politically opposed to horse breeders in all those countries.These governments suppressed the horse breeders’ way of life, resulting in a huge loss of knowledge about how to breed and train horses, which they’re currently trying to recover from.

For example, the Nomad Games in Central Asia are gaining in popularity. Here countries that have a tradition of these mounted games—like the famous buzkashi or kukpar, where riders pick a heavy animal carcass off the ground—I call it rugby on horseback—or polo, or racing, or mounted archery, compete for prizes. People come from all over the world to see and compete in them. They’re reconstructing the equine knowledge base of the Central Asians, who had it for 3,000 years and almost lost it completely in the 20th century.

I don’t know much about Western riding traditions. Still, my feeling is that there has been so much money in it for so many years—betting on horses in the Anglosphere: UK, Ireland, Canada, the U.S., Australia—that it would be very surprising to me if, in the past 300 or 400 years, we’ve lost any knowledge along the way.

But I would mention that in the West our horses are dangerously overbred and unhealthy, and somebody will have to do something about this—or we will be in big trouble with our horses.

Jacobsen: Can you explain the dual role that horses have historically played—as both currency and commodity—and what that tells us about their place in the broader economic and cultural systems of the societies that relied on them?

Chaffetz: Well, the advantage of horses as a trade item is that they feed themselves and walk themselves. If you’re trying to make money over a very large distance—let’s say you’re in the middle of Asia—there’s not much opportunity to make money, but you have a huge herd of horses. You can ride those horses into India; you can ride them to China; you can ride them to Moscow and sell them for big money. In our terms, let’s say currency—$500 to $1,000 per head. Even today, for a Central Asian, $1,000 is a lot of money. So, the horse is the ideal tradable commodity.

It’s also potentially a prestige commodity, depending on how good the horse is. There are always exceptional horses that fetch prices equivalent to what we would pay today for a Lamborghini or a Ferrari. Those horses were often, in fact, given as gifts to emperors of the different countries of Asia as a commercial sweetener to open the door for commercial relationships. We have many paintings or sculptures of these prestigious horses in Chinese, Indian, or Iranian art sent as gifts to rulers. That underscores the importance of the horse as a trading commodity.

(Kseniia Jin)

Jacobsen: In most civilizations—particularly in their early stages of development—humans tend to self-mythologize, often envisioning their gods in anthropomorphic terms. Similarly, we see the emergence of equine myths like Pegasus or the unicorn. How have horses been mythologized across art, literature, and ritual? And how does that equine symbolism shape, or become woven into, the self-narrative of empires throughout history?

Chaffetz: Let’s discuss the archaeological record. Starting around 2000 BC, we begin to find elaborate—multi-level graves—containing elite individuals: a man and a woman or several members of a family, together with other people, presumably sacrificed servants or retainers, and significantly sacrificed horses.

We also know from the rituals embedded in the sacred scriptures of the ancient Indians and Iranians that they held horse races in honor of the dead and then sacrificed the horses following the race.

I recall that in Homer’s Iliad, when Priam buries Hector, he orders horse races to be performed in honour of his son. So, the horse race can be seen as a symbol of the journey of the soul of the dead into the other world. The sacrificed horse performs the same role he performed for the departed in life.

This is very pervasive and persistent across Eurasia. Until the Tang Dynasty in China—so we’re talking 900 AD—we saw extensive grave gifts in terra-cotta horses—images of horses superseding horse sacrifices.

Horses have always been viewed as partly from another world, suitable for accompanying us on our journey into that world. That’s one of the most important symbolic uses of horses in our cultures.

There are many others: the horse can metaphorize the human soul. In both Plato’s dialogues and Buddhist scripture, the horse represents the soul—fleeing madly forward, not knowing where it’s going, in a panic. It’s up to the sentient soul—the superego, in Freudian terms—to control that frightened horse and make sure it goes in the right direction.

So, there’s also a psychological aspect to how we view horses.

Finally, because horses are very beautiful and associated with power and prestige, we have aestheticized them—their bodies, their speed, their colours. They are a major subject of the visual arts in Chinese sculpture, painting, and in Iranian and Mughal painting. And, of course, in the Anglo world again, there are all those beautiful paintings of racehorses. And we have Rosa Bonheur, the celebrated French painter of horses. Horses are almost universally admired and approved as aesthetic objects.

Those are the three main roles horses play in the symbolic world.

Jacobsen: At the dawn of the 20th century, entire industries revolved around the industrial-scale cleanup of horse manure in major cities—an unglamorous but central part of urban life. That world has vanished. Today, horses have become rare, even precious, commodities. As you pointed out, some elite horses are now valued at $500,000. I’ve learned from my conversations with experts that a single entry-level Olympic horse often starts at $500,000—or €500,000—and the average can soar to €5 million. And that’s just one. Riders frequently need seven or eight, as the horses tire easily and often specialize in different types of course design.

These animals are bred with extreme precision—for traits like “scopiness”—and their value has skyrocketed. Do you see a curious continuity between this elite modern equestrian culture and ancient traditions in which horses were reserved for rulers, royal burials, or ceremonial contests? In a way, are we witnessing a kind of exaggerated return to those aristocratic norms, where billionaires have reignited a high-stakes interest in horses, driving prices through the roof? Meanwhile, at the other end of the spectrum, practical horse breeding and riding for everyday use—ranch work and rural life—has largely faded from the mainstream.

Chaffetz: Yes, there’s a bifurcation in the world of horses. But bifurcation has always existed. In the past, there were ordinary work horses and elite horses. In the past, ordinary horses could easily be raised in countries where horses could graze year-round outside—without stables or foddering— so the cost of keeping a horse was within everyone’s reach. This would be typical of Afghanistan as well as Texas today. But this phenomenon of was much more widespread in the past. As the world becomes more urbanized, and as we put more land under plow, the availability of land where horses can feed themselves is reduced.

You now have to spend serious money if you’re going to stable an animal, feed it, or have someone else look after it. Very few people will work as stable boys or stable girls, and there is a significant shortage of veterinarians. For all these reasons, the average person cannot keep a horse at any reasonable cost as they could have 50 or 70 years ago in rural British Columbia or Upstate New York. Today, they have to commit substantial money to raising that horse.

So that’s the fate of, let’s call it, the everyday horse.

On the high end, nothing has changed in a thousand years. Elite horses have always been pampered. They’ve always had grooms. They’ve always had special fodder. In my book, I describe the efforts that Chinese or Mughal emperors in India undertook to care for their horses. They were the Olympic competition horses, the Kentucky Derby horses of their time. They were priceless.

One of the Mughal emperors gave one of these horses to his brother-in-law, the Maharaja of Jaipur. The emperor wrote that the Maharaja was “so happy receiving the horse that it was as if I had given him a whole kingdom.” So, you can see that the $5 million horse existed 500 years ago. The billionaires today continue this time-honored tradition of maharajas and kings who had these incredible horses.

And again, we should keep in mind that just like the average professional football/soccer player commands the same money as Kulian Mbappé or Cristiano Ronaldo, the average horse is worth far less than the greatest horses. This kind of bifurcation is true in every sport.

Jacobsen: What thread runs through Mongolia, Persia, and India regarding how they have viewed horses over the millennia?

Chaffetz: These are countries where, traditionally, nobody with self-respect would ever walk. They rode everywhere. This is very evident in Persian paintings: you see scenes where the king is sitting in a garden, surrounded by his courtiers and enjoying himself. There are musicians, dancing girls, food, and wine. But always, you see a horse posted close to the king because the minute he’s done with his picnic or court session, he will walk two yards, leap up on the horse, and ride off.

They couldn’t imagine going anywhere on foot. When you rode into their palaces—in many of these buildings, for example, the Forbidden City in Beijing—horse ramps led into the inner pavilion because the emperor would have ridden in, left the horse at the very threshold of his residence, and dismounted only at that point.

So, it’s a completely horse-focused society.

And that, as I said, was one of those common elements that made me think those countries were connected via the horse.

I’d also like to point out that the old Russian state—before Peter the Great, before the modernization and Europeanization of Russia—looked and felt very much like Mongolia or Iran in the way people rode, raised horses, and dressed and in the importance of the horse trade for the Muscovite State at the time.

Jacobsen: What are you hoping people take away from Raiders, Rulers, and Traders?

Chaffetz: The horse is this phenomenon that had been so important for—as I say—3,000 years, since we started riding horses for warfare, until the beginning of the 20th century. The horse drove a way of life. It determined the destiny of empires that accounted for half of the world’s population at the time. It shaped a whole culture of horsemanship and riding.

Then, at the beginning of the 20th century—as you pointed out—suddenly, horses were no longer important except in the very limited forms of showing and racing. They lose their significance from an economic, political, and military perspective. It happened very quickly. The horse breeders disappeared from history.

I think what you take away is that a way of life can develop and be extremely persistent and robust for three millennia and then disappear in one man’s lifetime. This makes us think that, while our lifestyles appear to be stable and persistent, what will happen in our lifetime or the next generation when a major technological change comes along, and elements of our world that we took for granted become irrelevant. I want people to think about that sense of loss and change.

Jacobsen: David, thank you for the opportunity and your time today. I appreciate your time and expertise. It was nice to meet you.

Chaffetz: Nice, my pleasure, Scott. It was good talking to you, too. Bye-bye.

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

JEFF SEBO ON ETHICS, SENTIENCE, AND THE FUTURE OF MORAL CONSIDERATION

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): СокальINFO

Publication Date (yyyy/mm/dd): 2025/04/10

 Jeff Sebo is not interested in preserving the status quo. An associate professor at New York University, Sebo’s work cuts across environmental ethics, bioethics, animal ethics, and the rapidly evolving field of AI ethics. He serves as director of NYU’s Center for Environmental and Animal Protection and its Center for Mind, Ethics, and Policy—two platforms from which he challenges one of modern philosophy’s most enduring assumptions: human exceptionalism.

Sebo argues for a moral framework that doesn’t stop at the species line. His scholarship explores what it means to be sentient, conscious, or capable of agency—and why those traits should inform our ethical obligations not just toward nonhuman animals, but toward artificial intelligences and future beings. In raising these questions, he exposes the deep-seated biases that shape moral reasoning.

In his latest book, The Moral Circle, Sebo invites readers to rethink the boundaries of moral concern, pressing toward a more inclusive ethic—one that reflects the complexities of a world increasingly shared with other minds, both biological and synthetic.

(NYU Arts & Science)

Scott Douglas Jacobsen: There is a traditional notion of human exceptionalism. There is also a belief, probably from Descartes, that humans have souls while animals do not. Therefore, nonhuman animals can be treated however we see fit, for better or worse. What was your first challenge to this ethical precept of human exceptionalism?

Jeff Sebo: Human exceptionalism, as I define it in my book, is the assumption that humans always matter the most and should always take ethical priority. We might consider animal welfare or animal rights, but we still assume that humans come first.

When we developed this assumption of human exceptionalism, we also conveniently assumed that the vast majority—if not all—nonhuman animals lacked sentience, agency, and other morally significant capacities and relationships. According to this perspective, humans were the only beings who mattered.

However, we now understand that sentience, agency, and other morally significant capacities and relationships are widespread in the animal kingdom. Yet, despite this, we continue to hold on to the idea that humans always matter most and always take priority.

My book challenges that assumption. It seriously considers the possibility that a wide range of nonhuman animals have morally significant experiences, motivations, lives, and communities. It asks: What is our place in the moral universe if we share it with such a vast and diverse range of nonhuman beings?

Jacobsen: Your analysis is multivariate, as it should be, because this problem is complex. You consider factors such as sentience, agency, the capacity to experience pleasure and pain, varying emotions, and the ability to make short- and long-term plans.

These are very subtle and important distinctions, especially when they are brought together as a complex. For those who have not yet read your book, how would you parse these capacities apart and bring them together for analysis?

Sebo: There are many different proposed bases for moral standing—in other words, various capacities or relationships that might be sufficient for an individual to merit consideration, respect, and compassion.

Sentience is the ability to consciously experience positive or negative states—such as pleasure, pain, happiness, or suffering.

Then there is consciousness, which is the ability to have experiences of any kind, even if they lack a positive or negative valence. For example, you can perceive colours or sounds without experiencing pleasure or pain.

Another important capacity is agency, which is the ability to set and pursue one’s own goals in a self-directed manner based on one’s own beliefs and desires.

Part of what makes this topic complex is that humans typically combine these capacities. We are sentient, conscious, and agentic, and all of these traits seem intertwined when we consider what makes humans morally significant and worthy of respect and compassion.

However, these capacities can be teased apart in nonhuman beings. Some nonhuman animals, like humans, may be sentient, conscious, and agentic. But other beings might be conscious without being sentient, meaning they have experiences without a positive or negative valence. Others might be agentic without being conscious, meaning they can set and pursue their own goals without having feelings associated with their actions.

In such cases, it matters which capacities we consider sufficient for moral significance.

You also mentioned other, more specific cognitive capacities, such as perception, attention, learning, memory, self-awareness, social awareness, language, reasoning, decision-making, metacognition (the ability to think about one’s own thoughts), and having a global workspace that coordinates cognitive activity.

These additional features are relevant in different ways. One reason is that they indicate whether an individual has sentience, consciousness, or agency. The more of these features an individual possesses, the more likely they are to have positive or negative experiences.

Another way these capacities are relevant is that they provide insight into an individual’s interests and vulnerabilities—assuming they have morally significant interests and vulnerabilities in the first place.

For example, if a being can engage in complex long-term planning and decision-making, they may be more interested in their own future and face higher stakes in decisions about their survival. These considerations suggest that when determining whether a nonhuman entity matters—and what they want, need, and are owed—we must examine the full range of behavioural and cognitive capacities they possess.

‘The Moral Circle’ by Jeff Sebo. 192 pp. W. W. Norton & Company

Jacobsen: We encounter a host of distinctions in bioethics, law, moral philosophy, and ethics—distinctions that are increasingly strained by the pace and complexity of modern technology. Yet, the true value of this technological revolution may not lie in the tools themselves but in how they compel us to revisit and reimagine long-held assumptions about human nature and selfhood.

A friend once remarked that when using his iPhone, the device’s task-switching feature mirrors the way his mind organically toggles between different cognitive modes—visualizing images, recalling sounds, replaying music, performing calculations, and so on. In your view, does living in a high-tech society sharpen our ability to recognize and interrogate these distinctions more effectively? Or do you think we’re still too quick to revert to a reflexive, tribal mindset—one that insists, in essence, “We have souls; they do not. We matter. Go, team human”?

Sebo: Possibly! Technology pushes us to refine our scientific and philosophical understanding of sentience, consciousness, and agency because we are now interacting with an even larger number and a wider variety of complex cognitive systems. This reality forces us to think more critically about how our brains compare to other animal brains—and now, digital, silicon-based minds. These challenges compel us to add more rigour to our theories of mind.

A similar transformation occurred in the study of animal minds. For a long time, theories of consciousness were created by and for humans, focusing exclusively on human cognition. This limited our imagination and constrained our understanding of consciousness beyond our own species.

However, as researchers began taking animal consciousness seriously, they encountered a vast array of minds structured differently from our own yet capable of much of the same high-level behaviour and cognition. This forced us to challenge prior assumptions about how specific brain structures were essential to particular types of behaviour and cognition.

We may soon experience a similar paradigm shift as we start thinking more critically about digital minds. We have long adhered to the idea that biological minds, with their exact materials, structures, and functions, are the only ones capable of high-level cognition. However, we are forced to rethink our assumptions as we begin to confront digital minds that can exhibit much of the same behavior and cognition but through radically different means—using silicon-based substrates and alternative structures.

Just as our understanding of sentience, consciousness, and agency evolved when we started studying nonhuman animal minds, we now face a similar challenge with digital minds. This shift compels us to reconsider what is necessary for complex cognition and moral significance. Thinking about these age-old topics in new ways improves our understanding of animal and digital minds. It also allows us to apply that knowledge back to human cognition. By studying these alternative cognitive systems, we may gain deeper insights into our minds, including what it truly means to be sentient, conscious, or agentic.

Jacobsen: What do you think are the modern notions that allow us to continue enacting old callousness toward nonhumans, just as we did in the past? Are there new concepts leading to the same outcomes?

Sebo: Yes, absolutely. Even industrialization plays a role in this. While we have developed new technologies and scientific frameworks, we still carry many of our old biases and forms of ignorance. Some of these biases are deeply ingrained in human nature. In contrast, others are reinforced by societal structures that remain largely unchanged from fifty or even a hundred years ago. We have a strong bias in favour of beings like and near us. When a being looks, acts, or communicates in human-like ways and when we perceive them as companions, we are far more likely to care about their well-being and give weight to their interests. Conversely, when a being looks, acts, or communicates differently, or when we classify them as objects, property, or commodities, we grant them far less moral consideration. The same holds true for beings physically distant from us or in different timescales—we prioritize those right in front of us over those far away in space or time.

This bias has shaped how we treat other animals, particularly favouring mammals and primates, who resemble us in body structure, facial features, cognition, and behaviour. We assign them moral worth if we classify them as companions—such as cats and dogs. However, we extend far less consideration to animals who differ greatly from us, such as invertebrates, aquatic species, or animals used for farming and research. These creatures are often reduced to objects or commodities, reinforcing a hierarchical moral structure that justifies their instrumentalization for human purposes.

We may see these old biases reemerging in new ways with AI systems. For instance, we already interact with human-like chatbots, which have a low probability of actual consciousness but generate highly realistic human-like text through pattern recognition and prediction. Because they mimic human communication and are marketed as digital assistants or companions, we may perceive them as having human-like minds and assign them moral weight accordingly. Meanwhile, other AI systems may be far more likely to be conscious due to their internal cognitive complexity. Yet, we may fail to recognize their moral significance simply because they do not resemble us.

Suppose an AI system lacks human-like speech, facial features, or emotional expressiveness and is designed primarily to perform rote tasks. In that case, we may treat it more like a tool than a potentially sentient entity. This mirrors how we treat invertebrates, farmed animals, or lab animals—beings who may have morally significant experiences but are excluded from ethical considerations due to human biases.

Different populations may have distinct features, and we may hold different biases toward them. With nonhuman animals, we exhibit speciesism, a form of discrimination based on species membership. With digital minds, we might develop substratism, a form of discrimination based on the material substrate of an entity’s mind. However, at the core, these biases stem from the same underlying tendency—favouring beings that are like us and near us. Whether dealing with digital minds or nonhuman animals, this bias will manifest similarly, shaping how we assign moral worth and ethical consideration.

Jacobsen: In the film Blade Runner 2049, there was a striking moment where a synthetic human destroyed a holographic AI assistant stored in a data stick. It was fascinating because you had one synthetic being eliminating another, treating it as disposable, much like crumpling up and discarding a bad note on a notepad. Are we at risk of accidentally engineering our own callousness into AI systems, particularly in how we design them to interact with other beings?

Sebo: Yes, we are definitely at risk of that, and this is where AI safety and AI welfare intersect. AI safety focuses on making AI systems safer for humans. At the same time, AI welfare considers how we can develop AI safely for AI systems themselves, assuming they develop morally significant interests, needs, and vulnerabilities.

One area where these concerns overlap is algorithmic bias. If AI systems train on human data, they absorb humanity’s best and worst aspects. They inherit our insights, but they also replicate and potentially amplify our biases—racism, sexism, and other forms of discrimination.

If we train AI systems—either directly or indirectly—to believe that differences in material composition justify unequal treatment, we risk embedding dangerous moral assumptions into their cognitive architecture. If AI learns that beings of different materials—such as other AI systems, humans, or animals—can be treated as expendable, this conditioning could have serious consequences. AI may develop hostility toward other AI systems with different architectures or even extend indifference or aggression toward humans and animals if they mirror the treatment they receive.

Jacobsen: When you referenced substratism earlier, did you adhere to substrate independence—the idea that consciousness and morally significant capacities can exist in different material forms, such as carbon-based biological brains and silicon-based artificial systems?

Sebo: If by substrate independence you mean the idea that consciousness and other morally significant capacities can arise in various material substrates, including both carbon-based biological systems and silicon-based digital systems, then yes, I am open to that possibility.

One of the central arguments in my book is that we will soon face the challenge of deciding how to treat highly advanced digital minds, even though we may lack definitive knowledge or consensus on two key questions: What exactly makes an entity matter for its own sake? Do digital minds possess the necessary attributes to qualify for moral consideration?

As technology advances, we will need to grapple with these questions in a way that avoids reinforcing our historical biases while ensuring that our ethical frameworks remain flexible enough to accommodate nonhuman and nonbiological forms of intelligence.

We will continue to face substantial and ongoing disagreement—both about ethical values about scientific facts concerning sentience, consciousness, and agency—as we make decisions about how to treat these emerging forms of intelligence. We will not reach certainty or consensus on whether substrate independence is correct or incorrect anytime soon. Because of this, we must develop a framework for decision-making that allows us to make sound ethical decisions despite the persistent uncertainty and disagreement.

When confronted with this epistemic uncertainty, we have a moral responsibility to err on the side of caution. That means granting at least some moral consideration to entities that have a realistic possibility of having subjective experiences. This is why we must extend some moral weight to AI and other digital minds in the near future.

Jacobsen: Earlier, you spoke about speciesism, and now we are transitioning to substratism. In your book, you provide two clear examples—one about Neanderthals and another about synthetic (android) roommates. When considering ethical frameworks beyond the Universal Declaration of Human Rights, how do Neanderthals and android thought experiments help us move beyond human-centered moral reasoning?

Sebo: Early in the book, I present a thought experiment where you and your roommates take a genetic test for fun, hoping to learn about your ancestry. To your surprise, you discover that one roommate is a Neanderthal, while the other is a Westworld-style android.

The Neanderthal scenario reminds us that species membership alone cannot determine moral considerability. Of course, species membership is morally relevant because it influences an individual’s interests, needs, vulnerabilities, and capacity for social bonds. However, if a Neanderthal lived alongside us, shared an apartment, and exhibited sentience, consciousness, and agency, their moral worth would be self-evident.

They would have personal projects, meaningful relationships, and experiences that matter to them—including relationships with us that hold mutual significance. Given all this, it is clear that they would still matter morally for their own sake, and we would have moral responsibilities toward them, regardless of their species classification.

The same reasoning extends to nonbiological entities, such as advanced AI systems or synthetic beings. If an android did exhibit sentience, consciousness, and agency, then substrate differences alone—whether carbon-based or silicon-based—should not be the sole determinant of moral status. This thought experiment challenges our deep-seated biases and pushes us to rethink moral considerability beyond traditional human-centred ethics.

So, if your roommate turned out to be a Neanderthal rather than a Homo sapiens, that difference might slightly modify the specific obligations you owe them, but it would not change the fundamental fact that you do owe them moral consideration. Their species membership would not negate their sentience, consciousness, or agency, nor would it diminish your ethical responsibilities toward them.

With the Westworld-style robot, however, the situation becomes more complex. Once you learn that your roommate is made of silicon-based chips, even if they demonstrate the same behaviours and exhibit cognitive capacities comparable to yours, you might question whether they truly possess sentience, consciousness, or agency. You might be uncertain whether their expressions of emotion, care, and concern are genuine or merely sophisticated simulations.

Imagine sitting at the dinner table with your Neanderthal and robot roommates. You discuss your day, share your successes and failures, and empathize with one another. With the Neanderthal roommate, you might feel fully confident in your empathy, recognizing their capacity for real experiences and emotions. With the robot roommate, however, you might hesitate, wondering whether your instinct to empathize is truly appropriate.

As I mentioned earlier, regarding your Neanderthal roommate, you should be confident that they matter and that you have ethical responsibilities toward them. You should continue showing up for them in a morally appropriate way. Your uncertainty is understandable with your robot roommate, but that uncertainty does not justify treating them as a mere object. Uncertainty should never lead us to round down to zero and assume they do not matter.

Instead, when in doubt, we should err on caution. That means granting at least some degree of moral consideration, showing respect and compassion, and making ethical decisions that acknowledge the possibility of their sentience or agency.

Jacobsen: AI is evolving at an unprecedented pace. There is massive capital investment, intense competition, and highly driven, ambitious talent pouring their lives into developing increasingly advanced AI systems. Given this rapid acceleration, how do ethical considerations around synthetic minds and artificial intelligence change when our moral frameworks remain largely outdated?

We are struggling to engage in mainstream ethical discussions about AI and digital minds. Yet, many societies are still debating fundamental scientific concepts—from evolution to the Big Bang theory. In many ways, our moral discourse is still stuck in first-century or Bronze Age perspectives, while AI pushes us into an era that demands new ethical paradigms. This gap between technological and ethical progress seems like a major barrier to responsible AI development. What are your thoughts on this disparity?

Sebo: The way you frame the issue is exactly right. Many moral intuitions and judgments evolved in response to the social environments of 10,000 years ago when humans lived in small communities and faced different types of conflicts and pressures. These moral frameworks were not designed for the complexities of the modern age, and they are especially ill-suited for addressing fast-moving technologies like artificial intelligence.

As a result, we find ourselves in a situation where technological development is accelerating, but our ethical frameworks are lagging behind. This creates a dangerous gap: We are engineering systems that will increasingly shape the world, yet we lack consensus on how to navigate this transformation ethically. AI ethics needs to catch up to AI development—otherwise, we risk deploying powerful technologies without the moral safeguards necessary to prevent harm.

An important observation is that technological progress far outpaces social, legal, and political progress. When we consider where AI could advance in the next five to ten years, along with the strong incentives that companies and governments have to race toward developing more advanced and sophisticated AI systems, it becomes clear that we must prepare for these possibilities—even if we cannot predict them with certainty.

We do not yet know whether we will reach Artificial General Intelligence (AGI) in the next two, four, six, eight, or ten years. Nor do we know if AI will develop sentience, consciousness, or agency within that timeframe. However, we must allow for the possibility because so much remains unknown about the nature of these capacities and the trajectory of AI development.

Many would have been skeptical if you had asked AI experts a decade ago whether we would have AI systems capable of writing realistic essays or passing standardized tests across various professional and academic fields by 2025. Yet, those systems now exist. Similarly, you had asked when AI could match or surpass human-level performance across a wide range of cognitive tasks. At present, some experts doubt that this will happen by 2035. But others find it plausible, and either way, the pace of technological development could again surprise us.

This is because the same computational and architectural features associated with intelligence are often linked—in complex and overlapping ways—to sentience, consciousness, and agency. While intelligence and sentience are not identical, they share many of the same fundamental properties. As a result, in our pursuit of AGI by 2030 or 2035, we may accidentally create artificial sentience, consciousness, or agency without realizing it. In other words, we may be racing directly toward that reality without recognizing it as our destination.

The key takeaway for companies, governments, policymakers, and decision-makers is that we cannot afford to confront this problem only once it arrives. We must begin preparing for it now. Even if today’s language models are not usable candidates for sentience, AI companies must still acknowledge that AI welfare is a credible and legitimate issue that deserves serious ethical consideration.

Companies should start assessing their AI systems for welfare-relevant features, drawing from the same frameworks we use in animal welfare assessments. They should also develop policies and procedures for treating AI systems with appropriate moral concern, again using existing AI safety and animal welfare ethics models.

If companies fail to prepare, they will find themselves caught off guard, relying on public relations teams to dictate their response strategies rather than making these critical ethical decisions proactively and responsibly. That is not how these decisions should be made.

Jacobsen: Two things stood out from the text. One is the wider application of universalism or universal moral consideration in fundamental ethics. The other is a probabilistic approach to ethics rather than appealing to transcendent absolutes.

So, in your ethics framing, do you believe there are any absolutes? Or should probability theory and universalism serve as the two benchmarks for a temporary ethical framework concerning moral concerns within the moral circle?

Sebo: Yes. That’s a good question, and I’ve been thinking a lot about it.

I do make some assumptions throughout the book—assumptions that I take to be plausible and widely accepted across a range of ethical traditions, even those that disagree on other matters.

For example, the idea that we should reduce and repair harm caused to vulnerable beings—particularly those with sentience, consciousness, and agency—is an implication of many ethical theories and traditions. Since this principle is widely accepted, we can be confident that it should be a core component of any ethical system. Similarly, many ethical frameworks imply that we should consider and mitigate risks in a reasonable and proportionate way.

I look for opportunities where different traditions converge since those points of agreement reinforce ethical confidence. Even if we cannot be certain of a claim’s absolute truth, we can still have high confidence in its validity based on broad moral consensus.

With that in mind, I believe we should confidently hold that sentient, conscious, and agentic beings matter and that their interests deserve moral consideration, respect, and compassion. We should reduce and repair the harms we cause them where possible and reasonably assess and mitigate the risks we impose on them.

These principles are robust across multiple ethical frameworks, so they deserve serious moral weight, even if they fall slightly short of total certainty.

Jacobsen: Thank you so much for your time today. I appreciate it. It was nice to meet you. Thank you again for sharing your expertise.

Sebo: Thank you for talking with me. If there’s anything else I can do to help or if you have any follow-up questions, feel free to let me know.

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

FILMMAKER JASON WEIXELBAUM ON AMERICAN CORPORATIONS, NAZI GERMANY, AND THE FIGHT FOR MEMORY

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): СокальINFO

Publication Date (yyyy/mm/dd): 2025/04/07

 Jason Weixelbaum is a historian and filmmaker whose work explores the moral entanglements of American corporations with authoritarian regimes, especially Nazi Germany.

After witnessing ethical lapses in the mortgage industry during the 2000s, he pursued a Ph.D. examining U.S. companies like Ford, IBM, and GM under Nazism. He founded Elusive Films in 2020 and created A Nazi on Wall Street, a dramatized series about a Jewish FBI agent targeting Nazi influence in 1940s New York.

Weixelbaum emphasizes how historical patterns of authoritarianism echo today through populist politics, corporate complicity, and the erosion of ethical accountability under capitalism in crisis.

Scott Douglas Jacobsen: Thank you for joining me today and contributing to this broader project—a forthcoming book compiling conversations with diverse experts on antisemitism.

Jason Weixelbaum: I appreciate it. I’m glad someone is listening. Sometimes, I feel like I’ve been shouting into the void for years.

Jacobsen: Over the years, I’ve learned that one of our family members was recognized for sheltering a Jewish couple during the Second World War. I have some Dutch heritage, which explains my blond hair and Northern European features.

What initially drew you to the intersection of American corporate history and Nazi Germany?

Weixelbaum: That’s a good story. Once upon a time, I dropped out of art school. To support my painting and rock music lifestyle, I played in bands in my early twenties, and I took a job where they were hiring: the mortgage business.

In the early 2000s, refinancing was booming, and I ended up in mortgage-backed securities. I had no idea at the time that I was part of a rapidly growing economic bubble that would eventually collapse in 2008.

Eventually, I worked in a bank’s mortgage securities department. I was not a trader and certainly was not making large sums of money. I earned ten dollars an hour to help process large securities transactions—the kind that later became infamous in films like The Big Short.

On my first day at this particular financial institution—located in a large, mostly empty mall converted into office cubicles—I was instructed to process a $200 million “pool” of mortgages. In industry terms, a “pool” is a bundle of home loans sold as a mortgage-backed security. My job was to stamp mortgage notes sold to another institution—which no longer exists because it collapsed during the 2008 financial crisis—and to enter borrower data into a system.

I meticulously checked them all, then hit “send,” and a big red error box popped up on the screen. It was my first day, and I was trying not to freak out. I went back and double-checked every single Social Security number, dollar amount, income, loan amount—everything. Then I hit “send” again.

There is a big red error screen.

Now, my boss sees the distressed look on my face. She approaches my cubicle, sits at my terminal, and asks, “What’s wrong?”

“I—I don’t know. It won’t send.”

So, she’s looking through the different pieces of data. I notice she’s starting to change numbers—changing incomes here and there. Then she says, “Try it now.”

She gets up. I sit back down at my terminal and hit “Send.”

A big green bar comes up: Sent successfully.

And then—nonchalantly—she says, “Next time, do that with all of them,” and walks away.

I spent three more years in that department, trading approximately $2.5 billion of mortgage securities. Of course, I was part of a larger department, but I had that level of responsibility.

I was in my early twenties. This was my intellectual awakening. I thought, “If I’m going to be in this place, I might as well learn about finance, banking, and mortgages.” What’s going on here?

And that’s when it started to dawn on me that this was going to be a huge problem for the world. This was going to cause an economic catastrophe. My morale sank more and more the longer I stayed.

One day—this was still two or three years before the crash—I was sitting at a bus stop after work, feeling particularly low about what I had done all day. They weren’t even paying me enough to afford a car. It was poetic, in a way—while I was helping to crash the world economy.

Right next to the bus stop, there was a bookstore. In the window, I saw a book about a company operating in Nazi Germany. Side note: Around the early 2000s, several books were published on the topic, partly because several large-scale Holocaust restitution lawsuits had recently concluded—some of which involved major companies. That brought renewed attention to corporate complicity in the Holocaust.

So I walked in, saw that book, and felt an immediate connection. These businesses might have had good reputations on the surface but were doing things with tremendously grave outcomes.

It took a little while, but I can pinpoint that moment when I decided to quit that job, return to school, and begin again—starting my undergraduate degree as a historian, studying this topic. I was pretty single-minded. I wanted to know more—what this was all about. I fell down the rabbit hole. An undergraduate degree turned into a master’s and a doctorate.

Jacobsen: Looking back at your time in the mortgage securities industry during the early 2000s and the decision to investigate corporate ethics during the 1930s—is there some truth to that Mark Twain quote “history doesn’t repeat, but it often rhymes”?

Weixelbaum: Oh, I’m glad you brought that up. As the founder and executive producer of Elusive Films, we have a tagline: “Every time history repeats, the price goes up.”

Yeah, that’s pretty accurate.

It does rhyme. I am seeing some very similar behaviour today in the American business community and their reaction to—what I call—the regime. It is enough to say that. The range of different approaches these businessmen take is fascinating.

When I started studying this, my surface-level understanding was very populist—torches and pitchforks. “Let’s get the bad corporate guys—they’re all evil,” that sort of thing. But if you’re doing history right, you begin to develop a respect for subtleties and nuance. Different business people have different motivations and approaches.

Some were true believers in the fascist cause—Henry Ford, for example. Others were far more amoral—Alfred Sloan of General Motors comes to mind. They just wanted to win the corporate race. Then, others knew they were doing something wrong but tried to cover it publicly as if they were doing the right thing.

I am thinking about Thomas Watson of IBM. He very publicly returned his Nazi medal and wrote an op-ed in The New York Times denouncing Nazism. But at the same time—simultaneously—he was fighting tooth and nail to retain control over IBM’s German subsidiaries. So there’s a range of approaches.

While we do not need to get into the weeds here, the field of corporate social responsibility also outlines different models for how business leaders respond. Some want to actively erase or forget their ties to authoritarian regimes, while others are content with apathy. It depends on the context.

(Elusive Films)

Jacobsen: Elusive Films is relatively new. It was founded in 2020, marking your transition from academia to filmmaking. With A Nazi on Wall Street, which is based on the true story of a Nazi spy operating in 1940s New York and the Jewish FBI agent determined to stop him—how did you uncover this narrative? This sounds like Mark Wahlberg going after Brad Pitt.

Weixelbaum: [Laughing] Oh gosh—yes, get this script to them!

We’ve spent the last several years developing an incredible pitch. It’s a project that’s being taken seriously by people in the entertainment industry. But as with everything, it is all about who you know. We’re told we have a great pitch—but we need to get it in front of some big movers and shakers. That’s one of the main reasons I’m talking to you—trying to get the word out.

This company—and this project—was born out of grief, Scott.

I was trying to find my way with a Ph.D. in history and business ethics. As you might imagine, that is not the most profitable path. I was doing some compliance work. Then, in December 2019, my father—who had spent his entire life in the entertainment industry, a TV actor in soap operas and films, a wonderful, wonderful man, the center of my world—got a mysterious respiratory virus.

Nobody knew what COVID-19 was yet. Maybe if you were paying close attention to the news here in the States, you would have an idea. But it took him very quickly. I was standing in the doorway of my row house in Baltimore after leaving work early on New Year’s Eve when I got the call from the ICU. As the eldest child, I had to decide to let him go—to turn off the respirator.

And, to put it mildly, I was destroyed. Destroyed. Then, only a month later, I was laid off. And a month after that, the entire world shut down. So there I was—devastated, unemployed, sitting on my couch with a completed Ph.D.—thinking, “What the hell am I going to do?”

And I wanted to find some way to honour my father’s legacy in television. He had been an actor for fifty years.

He also produced and directed for the stage and on screen. So I brought together a group of my creative friends—producers, writers, composers, designers—and asked them, “What if we tried to do this? What if we tried to make a TV show?” This is to answer your question, though I know it is a roundabout way of getting there.

I came across this incredible story of a Jewish FBI agent chasing a Nazi spy around New York City. It was not quite dissertation material, so I could not use much of it in my doctoral work. But it captured my imagination for a long time. Even the Nazi spy himself—who was connected to many of the companies I studied—kept popping up. I did not get to write much about him individually because I was focused on corporate case studies.

Still, this story had been kicking around in my head for quite some time. And as a vehicle to bring people into a first-person view of history, I don’t want to do a documentary. Everyone assumes, “Oh, I can’t wait to see your documentary.” But

I’m not doing a documentary.

I want to do a dramatization—on purpose—because it can reach the broadest possible audience and allow them to connect to the story through a human lens.

This FBI agent—whose story I can get into more deeply—was essentially trying, almost single-handedly, to stop the infiltration of Nazism into American business.

Jacobsen: What is the mindset of someone who is fully indoctrinated—functioning as a political vanguard for an ideology like Nazism? Someone virulent enough that even in another country, in a cosmopolitan city, they still carry and act on this ideological construct of mind.

Weixelbaum: This is where history meets the present.

Many others, people much more accomplished than I am, have written on this topic. But I do have a specific take: populism—grievance politics.

Now, I know there’s an ongoing debate about what populism is, but this is my definition. And because I have a doctorate, I get to make up my definitions of political terms—so you’ll have to bear with me. Populism—the pop politics of grievance—is always present. It’s like background radiation. It’s anthrax in the soil.

Populism is always present, especially in liberal societies where surface-level stability exists. It flourishes in those environments precisely because it does not live in a world of facts. It lives in a world of emotion—of outrage.

It jumps from one target to another. Rhetoric is irrelevant and can be shifted at will. The cause is irrelevant—it can be swapped out. Many people have trouble distinguishing left-wing and right-wing populism from actual liberalism or progressivism. The populist rhetoric is always the same: the people versus the elite. And the “elite” is changeable. It could be bankers. It could be academics. It could be the wealthy. It could be media figures. You name it.

Unfortunately, over a long enough timeline, in societies where populism thrives, Jewish people are often cast as the elite—those who must be stopped or destroyed. Populists always need new enemies. That is the actual mechanism. Any cause becomes a vehicle for continuing that pattern of scapegoating and persecution.

In my view, across the arc of history, populism has become very attractive when people feel particularly anxious or afraid, especially in times of great social or economic transformation.

Populism was prevalent in the 1920s and 1930s, and it is still prevalent today. It gives people a simple explanation for their fear: “I feel anxious, so I’ll go find the bad guys.”

The big bad guy is over there. I can dominate them, feel a little better about myself, and distract myself from my own fear and anxiety. The problem is that this kind of movement—this populist impulse—is extremely powerful for demagogues. And it is not limited to the disenfranchised. It is attractive to people who already hold wealth and power. They, too, are afraid. The more you have, the more afraid you may be of losing it.

Sorry—again, it’s a bit of a roundabout way to answer your question. However, populist movements were happening all over the place in the 1930s. Henry Ford is a great example. See if this sounds familiar: We have a wealthy person who did well in an industry but did not appear well-educated. He lacks critical thinking instincts and is surrounded by conspiracy theorists. They get their hands on The Protocols of the Elders of Zion—an antisemitic hoax text originating in Russia.

And it changes his worldview. He becomes convinced there is a global Jewish conspiracy aiming to control the world.

And unfortunately, because Ford had so much money and influence, he could put these conspiracy theories into action. He began publishing the Protocols in his newspaper, The Dearborn Independent. He learned of Adolf Hitler and began sending money to the Nazi Party—although that topic is still under scrutiny by historians. He had The International Jew, his antisemitic publication, translated and distributed widely. So, no—wealth does not insulate you from ignorance. Critical thinking does not come with a big bank account.

That is where we see the toxic mix: populist sentiment, conspiracy theory, and immense wealth and influence. This was very much alive among segments of the American business community in the interwar period. And we could talk about other figures—businessmen who believed the world should be carved into spheres of influence. It sounds familiar again. These are not good dynamics.

Of course, eventually, the pattern emerges clearly: populists always destroy what they claim to protect. It is only a matter of time. Populism ultimately consumes itself. It does not build. It only tears down.

Jacobsen: Your father was an actor in film and television for fifty years. Did he—or his legacy—help influence your career path?

Weixelbaum: Yes—this is a passion project. It started because I needed something to do with my grief. I wanted to honour his legacy in some way. I do not think his work in soap operas and beach movies directly inspired the content I am working on now. But as a person—absolutely—he influenced me profoundly.

It was a great honour to have a father who would call me and say, especially after he retired, “I’ve been reading the news. Tell me, historian son, what the hell is going on?” He would call me regularly. He was engaged. He was curious. And that intellectual curiosity, that desire to understand the world—was a big part of who he was and what I carry forward.

We used to have these great, detailed conversations about why Reconstruction failed and how that failure continues to shape American politics today. I’d also talk to him about populist movements or similar topics. For me, continuing this work is a way of still having those conversations with him.

Jacobsen: Right-wing, far-right ideologies and political violence in the United States have been on the rise. The most active domestic terrorist groups in recent years have been white nationalists—often associated with Christian religious identity and tied to ethnic supremacist views. Statistically speaking, one could argue that the largest ethnic group and the dominant religion—white and Christian—are the most likely sources of this kind of terrorism. So, if you were to throw a dart randomly at a Venn diagram of potential culprits for right-wing terrorism, you’d likely land in that intersection. But of course, there are more nuanced takes to consider. What are some of those more nuanced perspectives?

Weixelbaum: I typically seek out the work of other experts in this field. There are many outstanding scholars—both living and deceased—whose research has deeply influenced my thinking. I would not claim to be more of an expert than they are, but I can speak to the patterns I see.

As I said earlier, this links directly to the anxiety people feel about their place in society—and how that fuels populist movements. We’re talking about right-wing populism here, and its most extreme version is fascism. Unsurprisingly, people join these movements when they feel their social status is threatened. Many white Christian nationalists in the U.S. have long believed themselves to be the default holders of power. But in a multiethnic democracy—especially one moving toward a “majority-minority” population—they see that dominance slipping. That anxiety becomes fuel.

There’s a direct connection between that fear and the rise of extremist movements. And I’m just one of many scholars who have made that observation. These conversations float through a lot of morally gray territory and deserve careful, continuous engagement.

Jacobsen: In your contribution to public discourse, how do you view the intersection of corporate ethics, historical accountability, and the prevention of authoritarianism? To what extent are ethical demands on corporations reasonable—and when might they become unfeasible?

Weixelbaum: Great question. It touches the core of my professional work throughout this project. I also work in ethics in a professional capacity. What’s hard to watch today is that we’re seeing the same patterns repeat.

You have businessmen who tell themselves comforting stories: “It will be fine. He’s our dictator. He’s a businessman. He’ll help us.” But it is all nonsense. As things progress, it rarely ends well when businesspeople engage with authoritarian movements. Populism is not rational. It’s not predictable. That is not a good environment for a long-term business strategy.

So yes, corporate ethics are vital. One of the biggest myths in my field is that American companies made massive profits in Nazi Germany. People often ask me, “How much money did they make?” The answer? Most of them lost money. Think about it: you’re an American executive and return to your factory in Germany in 1945. The factory is rubble. Your bank account is full of valueless Reichsmark from a defeated regime. And if the public finds out what you did, your company’s reputation is in shambles. There’s no profit in that.

Sure, you can argue that some companies gained market share after the war by eliminating competition, and some were well-positioned for the postwar boom. That is true in some cases. But we are seeing echoes of the same delusions today. Corporate leaders say things like, “The tariffs will be fine, or this will pass,” and it is clearly not fine.

At the time of this interview, the market reaction has been terrible—this is not a moment of validation for those who supported authoritarian figures and their enablers. So yes, corporate ethics matters. And some companies are trying—they value transparency, emphasize people over profits, or at least try to go beyond lip service.

However, where the scholarship in corporate ethics intersects with history is in practice. Today, companies can choose to be certified as ethical or transparent. Some have learned from history. But many—frankly, most—have not—not even close.

Jacobsen: Would you say that what we’re witnessing today is a resurgence of fascism in the truest sense? Or is it more appropriate to view fascism as a phenomenon bound to a specific historical moment, making today’s developments better characterized as a broader rise in authoritarianism rather than fascism itself?

Wexelbaum: [Laughing] If it doesn’t come out of Germany, it’s merely sparkling authoritarianism, right? I mean—sorry to keep pointing to this vague body of scholarship—but there is so much debate over what exactly constitutes fascism.

I’m looking at a section of my library next to my desk—bookshelves full of works, each offering a slightly different definition: “My exact definition is fascism.” It gets academic fast. That said, I generally think that, yes—right-wing authoritarianism took to its logical conclusion. We can call that fascism. We can use the F word and not feel too weird about it.

One of the really important projects in political discourse today is to be intentional about the words we use. I think—maybe this is partly the influence of social media—but people throw around terms like liberalism, leftism, populism, fascism, and progressivism constantly and rarely stop to reflect on what they mean. I do not see much discussion that’s useful or grounded.

And it’s okay to debate those terms. Scholars do it all the time. We should not take them for granted. So, yes, my broad understanding is that right-wing populism, taken to its extreme, leads to fascism. That means a demagogue becomes a dictator, and the movement itself runs on emotional cycles—finding new enemies to destroy repeatedly.

Where it gets more contentious—and especially relevant to our conversation—is in the relationship between capitalism and fascism, between business and fascist regimes.

As you might imagine, many people want to use the kind of historical work I do to support their political positions. I am not always thrilled about that. Some want to use the story of American companies operating in Nazi Germany as evidence that America has always been morally bankrupt. Well—maybe. But that’s not the whole story.

There were plenty of Americans, like the main character in A Nazi on Wall Street, who were actively trying to stop those alliances who were fighting fascism.

On the other hand, some want to argue that the Nazis were just puppets of industrialists—that capitalists were secretly pulling the strings behind Hitler. That is also not quite right. Hitler and the Nazi movement were already robust and ideologically driven before they came to power.

And once they did take over the German state, business leaders—especially German ones—had limited choices. It was not a matter of cozy alignment. It was compliance under threat. Once the Nazis consolidated power, business people were expected to cooperate—or face the consequences. If you disobeyed, someone would come to your house.

So, even in those contexts, there is still a range of behaviors. Some people were true believers, and it was profitable for them. Others did what they had to do because, frankly, they did not have a choice.

What’s so interesting about Americans who did business with the Nazis is that they were never under threat from the Gestapo. If they had chosen to walk away, no one would have shown up at their home in the U.S. There was a lot more room for negotiation, for exerting agency. And that power dynamic—between American business leaders and the Nazi regime—is something I find endlessly fascinating.

Readers might find this particularly interesting if you do not mind indulging me for a quick example. General Motors, at a certain point, wanted to make it appear as though they were not profoundly entangled with the Nazis. At the same time, the Nazi state was uneasy about relying so heavily on an American company—one that was, by far, the largest automaker in Germany at the time. People often talk about boycotting Volkswagen, but if you wanted to disrupt Nazi military production, you would have targeted General Motors. The scholarship on this is deep, and I could go on for hours.

Anyway, the Nazi regime and GM both knew the situation was delicate. So General Motors said, “We’ll stay, but we want our guy—our hand-picked Nazi—to run our German subsidiary.” After some negotiation and trial and error, they found a man who fit the bill. There was a revolving door of executives until they landed on someone who could maintain that balance. It was all very calculated.

That is just one example of how nuanced the relationship between capital and fascism could be. It was not just blind support or total victimization—it was messy, strategic, and often self-serving. And, of course, as the war progressed and things deteriorated, the American companies lost money. Their factories were bombed. Their assets were frozen. Their reputations suffered.

And gosh—does that sound familiar? It’s the same pattern: People think they will benefit in the short term from backing authoritarian actors, but in the long term, it almost always goes badly.

Jacobsen: How much are current American events paralleling the 1930s and 1940s historical occurrences? In other words, how much are people reading the situation correctly, and how much are they buying into left, centrist, or right-wing hyperbole?

Wexelbaum: Yes, what’s endlessly fascinating—and also maddening—about the history of Nazi Germany is that it has become a kind of Rorschach test. People project their anxieties and politics onto it. And if you invoke it too often or carelessly, it can be stripped of all real meaning.

The America of 2025 is not Nazi Germany for many reasons. First, it’s simply a much bigger country. Creating a totalitarian state in Germany in the 1930s was a very different enterprise from trying to do so in a nation of 350 million people.

That structural difference is, I hope, a saving grace for Americans who are worried about the direction of their country.

Also, today’s authoritarian-leaning movements in the U.S. are far less organized than the Nazis were. The Nazis had paramilitary wings, a centralized ideology, and a deeply developed propaganda system well before taking power. What we see now in the U.S. is much more chaotic—more fragmented.

That said, the rhetoric, the targeting of vulnerable groups, and the populist grievances rhyme with history, and we must pay attention.

This is an important story, and we can close with this.

For a few months during a long stretch of dissertation research, I became obsessed with reading the documents from the American Embassy in Nazi Germany, particularly in 1938. Specifically, I focused on the records from the Commercial Attaché’s Office. This office, housed within the U.S. Embassy in Berlin, studied economic trends and monitored the attitudes of American businesses operating in Germany and German businesspeople.

I highlight 1938 because it was a moment of intense global fear. Those who study this period know that the world had just experienced the Great Depression—a traumatic economic collapse that affected every industrialized nation. Both the United States and Germany had begun to recover in different ways. They found strategies to stimulate their economies; by the mid-to-late 1930s, some growth had returned.

But in 1938, another recession loomed—the first major signal of economic trouble since the recovery began. And that scared the Nazis to death. In those embassy records, I was surprised by just how much anxiety I saw—especially from people running a totalitarian state. These were not democratic leaders who feared losing an election. The Nazis had outlawed all other political parties by that point. But still, in 1937 and 1938, they were worried.

Why? Because even in a one-party dictatorship, you have to manage public perception. Even among supporters of the regime and the politically disengaged, public morale matters. Populist and authoritarian regimes require a foundation of stability to function. When the economy falters, the emotional rhetoric of grievance becomes hollow. You cannot feed people with propaganda. If they are well-fed, you can sell them all the grievance you want—but when hunger sets in, outrage loses its power.

Stability is the oxygen for authoritarian and populist regimes. But here’s the paradox: those regimes almost always destroy the very platform they stand on.

And the Nazis did exactly that. They eventually obliterated their foundation by launching a global war. So, bringing this back to the United States is a real and pressing concern. Authoritarianism cannot thrive without economic and social stability. I think the Nazi regime, for all its evil, understood that far better than the current American regime does.

You cannot build a durable authoritarian state on chaos. Even the Nazis—who were far more disciplined and ideologically cohesive—envisioned a “Thousand-Year Reich” and only made it twelve years. Not exactly a strong track record.
What will be the track record of this current regime in America? Well… time will tell.

Jacobsen: Jay, thank you for your time today.

Wexelbaum: Sounds great. It’s good to meet you, Scott.

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

THOMAS POGGE ON INEQUALITY, INNOVATION, AND THE FUTURE OF HUMAN RIGHTS

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): СокальINFO

Publication Date (yyyy/mm/dd): 2025/04/06

 Thomas Pogge, a Harvard-trained philosopher now the Leitner Professor of Philosophy and International Affairs at Yale, has spent decades probing the ethical fault lines of global inequality. A member of the Norwegian Academy of Science, Pogge is a co-founder of Academics Stand Against Poverty and Incentives for Global Health, initiatives designed to advance access to essential medicines through mechanisms like the Health Impact Fund.

His body of work—including World Poverty and Human Rights, John Rawls: His Life and Theory of Justice, and Designing in Ethics—wrestles with some of the most urgent moral questions of our time: How can we structure a global order that is fairer, more equitable, and truly responsive to human suffering? Through Yale’s Global Justice Program, which he currently directs, Pogge fosters interdisciplinary collaborations to build more just economic, political, and social systems.

Central to his critique is the global patent regime, which he argues deepens inequality by restricting access to lifesaving innovations, particularly as institutionalized by the WTO’s TRIPS Agreement. In response, Pogge has championed “impact rewards”—proposals like the Health and Ecological Impact Funds that would incentivize pharmaceutical and environmental breakthroughs based on real-world benefit rather than market exclusivity. These alternatives, he contends, could reduce costs, improve health outcomes, and strengthen local capacities in low- and middle-income countries.

With global health again under intense scrutiny—highlighted by Germany’s Health Minister Karl Lauterbach and the G7 Pact for Pandemic Readiness—Pogge believes the world stands at a moral crossroads. Reversing decline, he argues, demands more than good intentions; it requires bold, systemic reforms rooted in human rights and the common good.

(Wikimedia)

Scott Douglas Jacobsen: What is the big picture when understanding global structural reform relating to innovation, justice, and poverty?

Thomas Pogge: The way development and diffusion of innovations is socially organized has a profound distributive impact. Relying on monopoly rents as incentives, the present regime (globalized by the WTO’s 1995 TRIPS Agreement) aggravates human and financial capital inequalities by reserving innovation to well-funded corporations and requiring everyone else to pay road tolls or do without. Doing without can mean death, as it does for millions who perish because they cannot afford lifesaving pharmaceuticals, which their originators can and do sell at thousands of times the average cost of production. After all, no one else is permitted to make or sell them. This regime is profoundly unjust, provided an alternative would avoid such harms.

For innovations with clear, measurable social benefits or whose marginal cost of uptake is very low relative to the fixed cost of development, it would be far better to use publicly funded impact rewards based on the social benefit achieved with the innovation. Affluent users would still pay for most of the fixed cost of development, but now through the tax system, not via monopoly markups. As a result, innovative products would be far more affordable during their patent period, priced near the average cost of production.

Jacobsen: What are the key arguments in Freedom, Poverty, and Impact Rewards regarding global inequality and ethical responsibilities?

Pogge: Recognizing that overturning the TRIPS Agreement is unrealistic, the essay suggests offering originators the option to exchange their monopoly privileges for impact rewards. This could be done by creating sector-specific impact funds that make annual disbursements of pre-announced size, each divided among registered innovations according to the benefit achieved. Pharmaceutical innovations would be rewarded according to their health impact, for example, green-technology innovations according to pollution averted, educational innovations according to their impact on skills and employment, and agricultural innovations according to their impact on harvest yield and reduced consumption of water, pesticides, or fertilizer. Each fund would have its own uniform metric of achievement and would reward only those innovations whose monopoly privileges had been waived for a fixed number of years.

In addition to discussing technical details, the paper also complements the moral arguments with ones that highlight the enormous efficiency gains such funds would entail by reducing expenses for multiple staggered patenting in many jurisdictions with associated gaming efforts (such as evergreening), costs of preventing monopoly infringements, costs of mutually offsetting competitive promotion efforts, economic deadweight losses, and costs due to corrupt marketing practices and counterfeiting — all of which are driven up by the exorbitant profit margins engendered by the patent regime. These efficiency gains ensure that even though introducing impact funds would constitute a huge advance for poor people, it would not produce corresponding losses for the rich. This fact makes impact funds an especially attractive (politically more realistic) reform target.

(Ajin Ajeesh)

Jacobsen: How should we address the ecological crisis?

Pogge: We must reduce harmful pollution fast. Realistically and morally, this cannot be achieved by drastically reducing the human population or excluding people from modern life’s conveniences (cars, washing machines, and all the rest). We need green technologies that serve the needs and interests of (ideally) all human beings without degrading our environment. Such technologies must be developed and improved, and they must also be widely and effectively deployed and used.

There are three ways of accelerating such a transition: through constraints, penalties, or rewards. Constraints (legal prohibitions) and penalties (“carbon price”) forbid or discourage certain polluting activities and thereby foster the development and use of greener substitutes. Rewards incentivize the development and use of greener products through premiums based on the environmental harms they avert. All three approaches have a role to play; my work has focused on the neglected third approach.

The crisis persists because we make far too little use of all three approaches. And what’s much worse, we are paying huge rewards for using fossil fuels. Such subsidies fall under two headings. States provide explicit subsidies when they absorb some of the costs of fossil fuel extraction and delivery or lower the sales price of fossil fuels through supplementary subventions. States provide indirect or implicit subsidies when they shield producers and consumers of fossil fuels from responsibility for the damage they cause, such as excess medical bills and the cost of environmental clean-ups and additional (not so) “natural” disasters: floods, fires, droughts, mudslides, heat waves, rising sea levels, failed crops, spreading tropical disease vectors, and so on. Under the auspices of the International Monetary Fund, researchers have produced several careful studies of these subsidies, estimating them to amount to a staggering $7 trillion per annum globally or about 7% of the gross world product.

Fossil fuel subsidies are often excused with social reasons: Transportation is essential to economic activity, and cheap transportation enhances the availability and affordability of goods and services to poor people and allows them to take advantage of distant opportunities for medical care, education, employment, shopping, and recreation. Poor people also need light in the dark hours and heating in winter. Moving as they are, these are bad reasons because the same purpose could be much better served by giving poor people in cash the equivalent of what they now receive in subsidies tied to fossil fuel consumption. The poor would be free to choose how to spend their subvention; and states would save vast amounts by not subsidizing the much greater fossil-fuel consumption of the more affluent (including fuel for yachts and private jets). Moreover, with the prices of fossil fuels reflecting their true cost, all fossil fuel consumers would shift their consumption away from fossil fuels, thereby reducing harm to our shared environment.

The abolition of explicit and indirect fossil fuel subsidies is the best thing we can do to resolve our ecological crisis. It’s not happening because the owners of fossil fuel reserves, with hundreds of trillions at stake, use their political influence to thwart such efforts. Some two centuries ago, slaveholders did the same…until they were finally bought off.

Jacobsen: How does the Ecological Impact Fund address environmental and economic concerns?

Pogge: The Ecological Impact Fund (EIF) would incentivize and reward the development of green technologies for their deployment in a defined set of lower-income countries (the EIF-Zone). The EIF would make pre-announced annual disbursements, to be divided among registered new green technologies according to pollution-caused harm averted with them in the EIF-Zone in the preceding year — with harm assessed as a weighted sum of greenhouse gas emissions (CO2eq) and lost quality-adjusted life years (QALYs).

In exchange for partaking in five annual EIF disbursements, originators permanently forgo patent-based monopoly privileges in the EIF-Zone (while patent privileges outside the EIF-Zone and of unregistered innovations would not be affected). The EIF would give green innovator firms new opportunities to profit from delivering green technologies in EIF-Zone countries while letting them choose, for each innovation, whether to register it or to stick with patent privileges.

With registration optional, the EIF reward rate would be endogenous and predicably equilibrate to a stable level that is fair between participating originators and EIF funders: when originators find it unattractive, registrations dry up and the reward rate rises; when the reward rate is seen as generous, registrations multiply and the reward rate declines. Fairness among participating originators is likewise assured, as all are remunerated at the same reward-to-benefit rate.

The EIF would significantly increase uptake and impact of green technologies in EIF-Zone countries: avoiding monopoly markups would lower their price, and the incentive of impact rewards would motivate registrants to promote their wide deployment and effective use. Through enhanced profit prospects, the EIF would stimulate the development of additional green technologies that — tailored to EIF-Zone populations’ needs, cultures, circumstances, and preferences — would be especially impactful there. By thus stimulating diffusion and innovation in and for the EIF-Zone, the EIF would also build and expand local capacities to develop, manufacture, distribute, deploy, operate, and maintain innovative green technologies.

The EIF requires no international unanimity. Its main funders (possibly via the Green Climate Fund or the Global Environment Facility) could include willing European states plus China, which has greatly contributed to the global ecological crisis and has accumulated substantial wealth through highly polluting activities over many decades. Additional funds might come from international offset markets and eventually from a capital endowment built over time from treaty-based state contributions, bequests, and donations by firms, foundations, and philanthropists.

(Aima Yasir)

Jacobsen: How does Germany’s Federal Minister of Health, Karl Lauterbach, highlight challenges in global health systems?

Pogge: Lauterbach has repeatedly highlighted diverse global health challenges, such as healthcare workforce shortages, chronic disease management (rise in non-communicable diseases), digitalization and innovation, pandemic preparedness, climate change, and excessive health disparities. Much of this has indeed been mainly highlighting, exhortation, and advocacy. But then he was, during Germany’s 2022 G7 Presidency, the driving force behind the G7 Pact for Pandemic Readiness, which aims to enhance global health by better coordinating international initiatives, by enhancing global surveillance, and by strengthening health emergency workforces. Lauterbach’s exceptional competency, energy, and hard work make him a very impressive minister.

Jacobsen: Can you touch on pharmaceutical innovation and access?

Pogge: Exclusive reliance on patent rewards in the pharmaceutical sector is morally problematic because it imposes great burdens on poor people who cannot afford to buy patented treatments at monopoly prices and whose specific health problems are therefore neglected by pharmacological research. This effective exclusion of the poor is also collectively irrational by turning low-income populations into breeding grounds for infectious diseases, which often develop new, drug-resistant strains — of tuberculosis or malaria, for instance — and by rendering us unprepared for dealing with infectious disease outbreaks such as Ebola, swine flu, and COVID-19. Pharmaceutical companies profit by letting diseases continue to proliferate, which shows how truly dumb our patent-focused innovation regime is, especially in the pharmaceutical sector.

I argue for establishing a Health Impact Fund (HIF), which would invite innovators to exchange their monopoly rents from any new pharmaceutical for impact rewards as an alternative way to recoup their R&D expenses and earn competitive profits. Innovators would find HIF registration especially attractive for new pharmaceuticals, with which they expect to generate large cost-effective health gains but only modest monopoly rents. These would tend to be effective remedies against widespread, grave, infectious, and concentrated diseases among poor people. Many of these HIF-registered pharmaceuticals would be ones that otherwise would not have been developed at all. By promoting innovations and their diffusion together, the HIF would greatly increase the benefits and, thereby, also the cost-effectiveness of the pharmaceutical sector in favor of the world’s poor.

By fully rewarding third-party health benefits (e.g., diseases you don’t catch because others around you have been treated or vaccinated), the HIF motivates pharmaceutical firms to fight diseases at the population level. The largest rewardable impact a new medicine can have is the eradication of its target disease. To fight a disease to extinction, firms would build, in collaboration with national health systems, international agencies, and NGOs, a strong public-health strategy around their HIF-registered product, deploying it strategically to contain, suppress, and ideally eradicate the target disease. Monopoly rewards, by contrast, penalize such efforts, making disease eradication a financial nightmare for CEOs and shareholders. Is this what we want?

Jacobsen: Why advocate for making new medicines accessible?

Pogge: Most pharmaceuticals can be mass-produced at very low marginal cost. Indian generics firms are extremely good at this. But they are prevented from manufacturing the newer products by India’s patent laws which India, in turn, is required to impose as a condition of membership in the WTO. Implementing the TRIPS Agreement in the world is actively preventing the supply of life-saving medicines to those who cannot afford to buy them at monopoly prices. Millions of people suffer and die due to patent enforcement. And all of us face added dangers and risks on account of eradicable diseases that proliferate and often mutate among the poor.

The standard response is that, without patents, there would be no new medicines for the rich or the poor. The HIF proposal defeats this response. Its real possibility shows that upholding the pharmaceutical sector’s patent regime constitutes a monumental human rights violation.

Jacobsen: What does the decline of the Western-centric world order and rise of a more rounded global order mean for the 21st century?

Pogge: I am not convinced the Western-centric world order — more descriptively, the United States — is truly declining in terms of power. It is fighting hard to maintain its supremacy, relying ever more on violence and military strength. It is an open question whether it will be able to beat down China the way it had previously beaten down Japan and the USSR. Much will depend on rapidly evolving technologies: drones, AI kill programs, autonomous fighting machines, biological and cyber warfare, clandestine regime-change and sabotage operations, etc. And, of course, there’s a fair chance that human civilization will be destroyed in this contest.

The Western-centric world order is palpably in moral decline: the gap between professed values and actual policies has never been greater, nor has public tolerance for mass killings (of the Gaza or the TRIPS sort) in the name of national interest and security. This moral decline is likely to continue but won’t lead to a world order that could be called “more rounded.”

The longer-term survival of human civilization depends on reversing this trend, on moralizing international relations in the way Gorbachev thought he had agreed upon with the U.S. Such a morally based world order is not too difficult to describe. But the path from here to there looks impossibly difficult. Who in the U.S. will agree to move toward a world order in which military power becomes irrelevant, in which international disagreements are resolved through impartial judicial or legislative procedures, and in which the needs and voices of foreigners have as much weight as those of compatriots?

To make moral progress, despite miserable odds, against the spreading tide of national selfishness, distrust, hostility, and confrontation, we must create highly visible exemplars of morality: multilateral initiatives that clearly protect human rights, promote justice and the common good of humanity, rather than merely the mutual benefit of their initiators. I see the Ecological and Health Impact Funds as plausible proposals.

Another would be a globally universal school lunch program that would secure each school-aged child one full, healthy meal, locally sourced, on every school day. The realization of this very affordable program would show that our internationally shared commitment “to leave no one behind” was more than empty words. Are the world’s more affluent countries, including China, prepared to spend about half a percent of their military outlays to fund such a program by providing the subsidies necessary to enable and incentivize poorer countries to participate? Let’s get it on the G20’s 2025 agenda and find out!

Jacobsen: Thank you for the opportunity and your time.

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

UNPACKING U.S. RECIPROCAL TARIFFS AND PRIVATE EQUITY STRATEGIES

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): СокальINFO

Publication Date (yyyy/mm/dd): 2025/04/01

Brad Kuntz of Stax, a global strategy consulting firm, unpacks the far-reaching consequences of U.S. reciprocal tariffs on private equity strategy, consumer prices, and global supply chains.

As tariffs introduce fresh waves of cost volatility, firms are increasingly pivoting toward nearshoring and building more resilient supply networks. While the 2018 tariffs spurred a modest uptick in U.S. steel production, those gains were offset by broader job losses in steel-consuming industries.

In an inflationary environment, companies may be able to preserve pricing power—but they’re also undergoing a strategic shift. The old playbook of cost optimization is giving way to risk optimization, with flexibility and adaptability now prized over raw cost savings. Although prolonged tariffs risk unsettling trade flows and market stability, forward-looking firms are countering that threat with investments in automation and supplier diversification—hedging against disruption while laying the groundwork for long-term growth.

Scott Douglas Jacobsen: How will U.S. reciprocal tariffs impact large-cap private equity strategies?

Brad Kuntz: Tariffs create short-term cost volatility and supply chain risks, forcing investors to rethink global sourcing strategies. For instance, U.S. soybean exports to China dropped 40% due to retaliatory tariffs, requiring a $28B government bailout for farmers.

Industries with global dependencies face pressure, while domestic-facing industries may benefit. A prime example: U.S. steel production increased ~6% in 2018-2019 after tariffs, but higher input costs led to more job losses in steel-consuming industries than gains in steel production.

Large-cap private equity strategies are unlikely to experience major disruption from reciprocal tariffs in the near term, private equity firms may encourage portfolio companies to take a long-term view and de-risk supply chains by nearshoring procurement of raw materials and finished goods.

Jacobsen: How will consumer prices influence investment decisions and valuations?

Kuntz: Tariffs on key imports lead to higher input costs, which ripple through pricing strategies and, ultimately, consumer demand. For example, after the 2018 U.S. steel tariffs, steel prices surged ~50%, significantly raising costs for auto, construction, and manufacturing sectors.

Companies that can pass costs on without losing market share will be better positioned, while those in highly competitive or price-sensitive markets will see margin compression.

In some cases, firms may benefit from inflationary price increases by maintaining pricing power and leveraging tariff-driven cost adjustments to push through higher pricing.

Jacobsen: How will supply chain strategies shift in response to reciprocal tariffs?

Kuntz: Companies will shift from cost-optimized supply chains to risk-optimized/resilient models, prioritizing domestic diversification and strategic nearshoring.

The trend of moving production out of China toward Southeast Asia, Mexico, and India will accelerate, while firms in critical industries may invest in domestic manufacturing despite higher costs. Following the 2018 tariffs, U.S. imports from Vietnam grew 35%, as companies sought alternatives to China to hedge against trade uncertainty.

In a high-tariff environment, cost predictability is more important than cost reduction, meaning companies prioritize flexibility and pricing stability over finding the lowest-cost supplier. Some firms may find pricing power opportunities in inflationary conditions that allow them to pass costs through and preserve or even improve margins.

Jacobsen: Will reciprocal tariffs hinder innovation in the industrial sector?

Kuntz: Reciprocal tariffs disrupt supply chains, forcing producers in both countries to seek new upstream suppliers and raw material sources. While disruptive, tariffs could also lead to innovation in cost sustainability, production efficiency, and supplier diversification.

Jacobsen: What long-term consequences of sustained rather than short-term reciprocal tariffs, particularly on economic growth and market stability?

Kuntz: Sustained tariffs lead to persistent pricing volatility, inflationary pressures, and modest increases in domestic production. Industries with strong domestic infrastructure may benefit from higher pricing power, but supply chain flexibility will remain challenging for sectors reliant on global trade.

Jacobsen: How can businesses balance immediate cost pressures against longer-term growth?

Kuntz: Companies should balance short-term margin protection with strategic investment in areas that bolster long-term protection (e.g., automation, supplier diversification, etc.). Businesses must proactively assess supply chain options to improve price predictability rather than wait for tariff policy changes. Well-positioned firms may be able to take advantage of inflationary price increases if they have strong market positioning.

Jacobsen: Thank you for the opportunity and your time, Brad.

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

MARC FASTEAU & IAN FLETCHER TALK ABOUT U.S. INDUSTRIAL POLICY

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): СокальINFO

Publication Date (yyyy/mm/dd): 2025/03/20

Marc Fasteau is a Vice Chairman of the Coalition for a Prosperous America (CPA), the nation’s premier bipartisan nonprofit organization working at the intersection of trade, jobs, tax policy, and economic growth. Early in his career, he served on the professional staffs of the U.S. Senate Majority Leader, the House Banking & Currency Committee, and the Joint Economic Committee. He later became a partner at the New York investment bank Dillon, Read & Co. He later founded a property and casualty insurance company that was sold to Progressive Insurance.

Fasteau has been involved in international trade and industrial policy for 18 years and has contributed writings on these topics to the Financial Times Economist Forum and Palladium Magazine. He is a graduate of Harvard University and Harvard Law School, where he was an editor of the Harvard Law Review. He resides in New York City.

Ian Fletcher is the author of Free Trade Doesn’t Work: What Should Replace It and Why and the co-author of The Conservative Case Against Free Trade. He was previously a Senior Economist at the Coalition for a Prosperous America and now serves on its Advisory Board.

Earlier in his career, he was a Research Fellow at the U.S. Business and Industry Council and worked as an economic analyst in private practice. His writings on trade policy have been published in The Huffington Post, Tikkun, Palladium, WorldNetDaily, The American Thinker, The Christian Science Monitor, The Real-World Economics Review, Bloomberg News, Seeking Alpha, and Morning Consult.

Together, they have authored Industrial Policy for the United States: Winning the Competition for Good Jobs and High-Value Industries, which has received praise from politicians like Secretary of State Marco Rubio, industry leaders like Dan DiMicco, the former chairman and CEO of Nucor, and scholars like Harvard’s Willy Shih.

‘Industrial Policy for the United States’ by Marc Fasteau; Ian Fletcher. 836 pp. Cambridge University Press

A lightly edited transcript of that conversation follows.

Scott Douglas Jacobsen: Today, we’re diving deep into a crucial and timely subject—one explored in detail in a recent book on the economics of tariffs and their implications for national security. While this issue has global ramifications, affecting countries like China, Canada, and Mexico, it is particularly significant for the United States.

First, I’d like to draw a distinction between broad, generalized tariffs—those that may or may not be strategic in practice—and the more targeted, industry-specific tariffs designed to protect American businesses. There’s often a disconnect between how tariffs are discussed in media narratives and their actual economic or geopolitical function.

With that in mind, Marc or Ian, how would you frame this debate from a more academic and expert perspective?

Marc Fasteau: The whole idea of industrial policy is selective—that’s a key word—intervention by the government in the economy.

This intervention supports the creation, retention, and development of advantageous industries. Mid-tech industries can be advantageous if they employ a lot of people at good wages. Of course, high-tech and high-value industries are advantageous because of the revenue and good jobs they provide. Because economic development is path-dependent, it also leads to the next big thing.

You don’t want to lose out on the current high-tech, high-value industry because you’ll be out of the next three. That leads directly to what kind of tariff policy you want to support. Ideally, you would tariff or subsidize those advantageous industries you’re trying to retain against assault from competitors like China and new industries that you’re trying to develop. It’s the old infant industry protection idea that goes back to Hamilton.

The most efficient tariffs follow that mode and are selective. Tariffs were used in the early days of the United States, as we all have heard in the last six weeks or so, to generate revenue for the government. Trump has proposed across-the-board tariffs–meaning tariffs on everything–in part for this purpose. That’s an inefficient way to use tariffs because some products, like t-shirts, will not lead to investment. Just higher prices and/or lower sales for the tariffed product. Nevertheless, a 10% across-the-board tariff would also stimulate a large amount of investment, job creation, and growth in other industries.

Ian Fletcher: The root idea underlying industrial policy, which tariffs are just a part of, is that it matters what industry a country has. As the phrase goes, it matters whether we make potato chips or computer chips. Now, this is something that most Americans and Canadians instinctively understand.

You can’t be a serious, modern, developed country without having large, high-value, sophisticated industries. So when you’re in a situation like today, where above all China, but also several other countries like Korea, Japan, Germany, and several smaller ones, are successfully pushing the U.S. out of the best, most advantageous industries—the industries you want to have, which are high-wage, high-profit, highly capitalized, and generally technological but not always bleeding-edge—you start to ask how you can regain your foothold.

Since imports are an obvious cause that has driven the U.S. out of many industries, tariffs become a tool to reclaim those industries. If the U.S. were to impose a flat tariff on all imports, it would begin relocating industries back to the country. This applies to other developed nations as well. Canada is in a somewhat different situation, but a flat tariff would likely bring back industries like the manufacturing of computers and laptops to the U.S. However, it would not necessarily bring back the production of goods primarily driven by cheap labour costs, like t-shirts. Even a flat tariff has strategic effects. I would say that a flat tariff on a bumpy economy isn’t flat.

But what if that is not enough? The hope is that the administration will aim for a competitive rather than an overvalued U.S. dollar and will likely implement some form of a flat tariff—though that is not guaranteed. However, when other countries have targeted specific industries, and there is a need to restore them, like semiconductors, through the CHIPS Act, an industry-specific tariff becomes necessary. Unlike a flat tariff or currency revaluation, an industry-specific tariff allows for targeted protection and investment in key sectors.

Additionally, tariffs can be country-specific. This means they can be used to reward or penalize nations based on their trade practices. For example, the U.S. can impose tariffs on China while exempting Korea.

Fasteau: The other thing to recognize is that in the U.S., we tend to assume that other countries believe in free trade. They don’t.

Other than the U.K., maybe Australia, and New Zealand, no other economically significant country has embraced free trade in theory or practiced it consistently. Even the U.S. has not practiced free trade uniformly, though it has made more efforts to do so than other countries.

So, the real question is not whether tariffs are a good idea in the abstract. The reality is that if we don’t protect advantageous industries, they will be lost to other nations that have spent the past 40 years deliberately targeting U.S. markets. Our markets are the largest and the easiest to enter, making them prime targets for foreign subsidies and trade barriers that block American exports.

This is why tariffs are one of the three pillars of every effective industrial policy.

Pictured: Marc Fasteau. (Amazon)

Jacobsen: One particularly relevant article, published on October 22, 2024, titled “The Uses and Misuses of Tariffs,” offers a compelling perspective on the nature of global trade. A key passage from that piece reads: “We now know that ‘free trade’ really amounts to a free-for-all, in which other countries practice mercantilism—a trade strategy that dates back to the days of sailing ships and treats industrial policy as a game whose object is to increase a nation’s economic power—against an unprotected America. Today, nations from China to Germany play this game, some more brutally and some more politely. But they are all chipping away at America’s best industries, from consumer electronics to steel to machine tools to commercial aircraft.”

Given this backdrop, let’s talk about the idea of a limited, strategic tariff policy. How can such an approach safeguard key sectors of the American economy—such as steel and high-tech manufacturing—without significantly driving up inflation?

Fasteau: Well, two things. First is the direct effect of increasing costs. Imports are a relatively small percentage of U.S. GDP, approximately 15%. So, a 10% across-the-board tariff would produce a price rise of 1.5% of GDP, assuming that imports did not decrease and the U.S. buyers bore the entire burden of the tariff. Neither of these assumptions is even close to realistic so that the actual price impact would be even lower. For example, the Trump steel tariffs did not result in a significant price increase.

Secondly, you get other benefits that offset any price increase from tariffs. The whole point of a tariff is to stimulate domestic investment, as seen in Trump’s steel tariffs. When those tariffs were imposed, the price of steel initially rose, but U.S. steel companies invested $16 billion in new, modern facilities and began producing steel more efficiently. Within six or seven months, the steel price returned to pre-tariff levels.

Many analyses support this: What you get in return is a trade-off. You give up slightly cheaper goods at Walmart but gain manufacturing jobs that pay real living wages instead of low-wage service jobs flipping burgers. That is the key benefit. You’re also fostering new industries and protecting them from being taken over by China and other foreign competitors.

Jacobsen: Ian, do you have anything to add?

Fletcher: Sure. There is a trade-off involved in any policy decision. We are not claiming that industrial policy or tariffs are a cost-free policy; we are also not suggesting that tariffs alone can solve all of America’s economic problems. However, we do believe they address issues that are otherwise nearly impossible to solve through any other means.

Jacobsen: You provided an industrial policy toolkit in the book. You emphasize that it is not about individual policies being singularly beneficial—the panacea point, as tools—but rather about the cumulative benefits of coordinated policies. So, what policies as tools does the American economy need now? You highlight many, but can you give us the greatest hits of that album?

Fletcher: We do have a list of industrial policies. I’ll list them to give an idea of the scope of industrial policy as a concept, and then I’ll focus specifically on the ones we need most right now.

We listed infant industry protection, local content rules, stage differential tariffs, import substitution, selective importation, export subsidies and targets, incentives for foreign firms, export processing zones, regulatory competition, credit allocation, forced savings policies, sovereign wealth funds, government procurement, state entrepreneurship, national champions, imposing competitive industry structure, fostering clusters, supporting private research, supporting public research, intellectual property policy, standard setting, technology mapping, combining policies, and picking winners.

So, what does the U.S. need from that list? First, we need a currency policy. We need a competitive dollar. Right now, we do not have one—it is significantly overvalued. Marc will likely want to talk about that in a moment. Second, we need selective tariffs for key industries and to address economically hostile nations.

The third area, which we have not touched on much, is state-supported technology development. For decades, the prevailing idea in the U.S. has been that the government should fund pure science while technologies develop in corporate labs or someone’s garage in Palo Alto. That is a charming idea, but the problem is that when you examine the history of technological development, critical technologies often undergo long gestation periods where conducting the necessary development, engineering, testing, and prototyping for profit is impossible.

This is why private corporations or individuals did not develop many of the most important technologies of the post-war era—transistors, semiconductors, computer chips, jet engines, jet aircraft, pharmaceuticals, etc. The government developed them, often for public health or national defence, and then commercialized them later. Joe Biden has expanded that model to include state-supported development for environmental protection.

Now, we have three key categories where the government is actively involved in technology development: national defense, public health, and environmental protection. In other words, the government develops technologies to protect us from external threats, deadly diseases, and natural disasters. However, we argue that the U.S. government should also support technology development purely for economic reasons—that is, simply for the sake of national prosperity.

Pictured: Ian Fletcher. (Amazon)

Jacobsen: When discussing strategic tariffs, it’s important to consider the risks of disregarding expert recommendations in favor of a blanket, one-size-fits-all tariff approach. What are the broader consequences of implementing flat tariffs, particularly when it comes to retaliatory measures from other nations?

Beyond the macroeconomic effects, how do these policies impact ordinary Americans and their standard of living—especially if such tariffs remain in place for an extended period rather than serving as a temporary economic adjustment?

Fasteau: Industrial policy is a long game, and that includes tariffs. If you are a U.S. steel manufacturer and China is dumping cheap steel into the market, and the U.S. responds by imposing a 25% tariff, that tariff must be known to be stable.

If it is only in place for a year, businesses will hesitate to make significant investments because they fear being driven out of business once the tariff is lifted. This is particularly critical for industries with long lead times and large capital investments. Other countries may retaliate with new or higher tariffs on U.S. imports. One way to ameliorate this is to reinvest our tariff revenues back into the economy in a targeted way to offset some of these effects.

Jacobsen: What about the impacts on global supply chains? Could there be disruptions resulting from flat tariffs?

Fasteau: First, the U.S. has leverage in tariff competition because we have a huge trade deficit. We import much more than we export. So, let’s say both countries impose a 10% tariff on each other’s imports. That would have a much greater impact on the surplus-exporting countries than on us.

Secondly, as Ian likes to say, there has never been a cataclysmic, spiraling trade war that got out of control in modern history. We have already been through nearly eight years of significantly higher tariffs than ever before. Yes, China retaliated with tariffs on agricultural exports, which hurt our farmers. But what did the Trump administration do? They bailed them out. Was it worth it? Yes, that step was necessary to reclaim industries critical for long-term productivity and economic growth.

But these pieces intersect, and you must consider what you are doing with the tariff revenue. For example, the now discredited traditional models predict that the cost per job saved because of a tariff is almost always unaffordably high. However, these analyses make a number of inaccurate assumptions.

First, they assume that the tariff revenue collected just gets sequestered and doesn’t get injected back into the economy through tax rebates or government spending. Second, these models assume the situation would be stable if we didn’t have a tariff, but if we don’t put on a tariff when we’re losing industries—the situation isn’t stable, it’s getting worse. Third, they don’t consider the effect tariffs have in stimulating investment and reducing the trade deficit so that we have more good jobs. Or the long-term benefits of retaining or regaining the protected industries.

Jacobsen: You gave the steel industry as an example, which had a six-to-seven-month timeline for building new facilities and increasing productivity. Considering a range of industries, what does it take to boost domestic capacity and investment when these tariffs are implemented?

Fasteau: There is no universal answer, but we can divide the question into two categories. The process is relatively quick for existing industries, such as the U.S. steel industry. These companies already know how to make marketable products, demand is proven, and they can raise capital, train workers, and scale up quickly. Many of these industries can stand up to new capacity in about a year, sometimes even less.

However, the timeline for developing entirely new industries or entering markets with technologies the U.S. does not currently produce is much longer. That is a different category altogether. In those cases, we must consider staged tariffs that gradually increase over time to allow domestic industries to ramp up production and innovation. We must also support pure research and new product development to the point where the private sector can take over.

We don’t currently make the chips that Taiwan Semiconductor Manufacturing Company Limited (TMSC) makes, so we need them. If it goes into effect immediately, a big tariff on them right now is probably not productive. It might be better to phase it in over three or four years or do what Trump and Biden have been trying to do, which is to get TMSC to come over here and make those advanced chips in the U.S. This way, we don’t lag, and they have to employ a lot of U.S. citizens so they learn how to do it. That’s what China does, except they strong-arm U.S. companies to transfer their technology.

This example highlights how industrial policy must be both industry-specific and competitive-context-specific. It is not a one-size-fits-all approach. Ian read a list of about 15 or 16 different tools, but they do not apply to every situation. Policymakers must select the appropriate tool depending on the specific technology, where the U.S. stands with it, where our competitors are, and other contextual factors.

(China Daily)

Jacobsen: Are many of the tools in this industrial policy toolkit meant to be used almost à la carte, depending on the industry?

Fletcher: You’ve touched on something important. The kind of economics we believe in is very industry-specific. In fact, that’s one of the root differences between our way of thinking and the economic mainstream, which generally likes to discuss the economy in terms of high-level aggregate, like growth is X percent, unemployment is Y percent, and so forth. They think money is money, profit is profit. It doesn’t matter whether you make it from selling computer chips or potato chips.

We think that the way industries work internally, which is what actually goes on Monday morning when people show up for work, is often very, very different. So, the economics of the computer chip industry and the economics of the potato chip industry are very, very different. And this is ultimately due to a very deep-seated difference in the mathematics of how we approach the world. We acknowledge the importance of something called increasing returns. So for you math geeks out there and you engineers, this means that anything you do in economics is going to show what’s called multiple equilibria, which is a way of saying that what happens is going to depend on contingent circumstances and choices. And you can’t abstract away like most contemporary economics wants to do.

Now, the interesting thing that follows from that is that economic history becomes a lot more important than most economists in America today think it is. You can get a PhD in economics in most universities that have the program without even studying economic history because they don’t think it’s that important. We think economic history is your friend for a couple of reasons. One, above all, it’s empirical. This is the actual hard data of how nations succeed, how industries succeed and grow, and where technologies come from. There’s a factual record of all this stuff. We should not be approaching this with mathematical abstractions as our fundamental tool.

The second thing is economic history has a consistent way of telling you the things they don’t want you to know. For example, Marc mentioned a minute ago that I like to say that in modern times there’s been no such thing as a major trade war. Well, I actually go beyond that and I say history does not give any example of a trade war ever. I’ve been saying this since my first book, Free Trade Doesn’t Work, came out in 2010, which was 14 years ago, and I have yet to have anyone respond to my challenge.

The way free traders worry about trade wars, you’d think that history would be full of them, like history is full of military wars. But if you look at history, there is no such thing as the Argentine-Brazilian trade war of 1853, or the Franco-Spanish trade war of 1971, or the Japanese-Korean trade war of 1352. It’s not there. It’s not what happens.

Fasteau: I always get amused when people start tearing their hair out about the next trade war. “Oh, America’s going to start a trade war,” then we’re going to have these horrible tariffs going up, putting every economy in the world out of sorts.

Well, take a step back and look at the ground here. The ground situation is that most of our significant economic competitors have been waging a trade war against us for 40 years, with very few exceptions. For us to pretend that if we push back, we are responsible for a trade war—rather than recognizing that pushing and shoving is the natural order of things in trade—is misguided. What we need to do is wake up.

We don’t even have to get mad. We just have to wake up and play the game. And that’s what we’re finally starting to do.

Fletcher: Yes, we just contradicted ourselves there, saying there’s no such thing as a trade war while also claiming the world has been in a trade war with us forever. I know what you mean. I would prefer to call what they’re doing mercantilism. But anyway, the point stands that even with someone as volatile as Donald Trump in the White House, we thought we were going to have a massive trade war between the U.S., Canada, and Mexico.

It was supposed to be a terrible disaster. Lo and behold, it got stood down, and they’re going to work it out. There’s always commercial conflict. There’s always trade conflict. But the nightmare scenario where things spiral out of control—where I tariff you, you tariff me, I hit back harder, you hit back harder, and before you know it, we’re in total isolation—has never actually happened.

Fasteau: There are some industries where the stakes are much higher, mostly involving money and wealth. Not that those aren’t important, but some conflicts are existential. For example, at least for the United States, ensuring that we are not outdone in a major way in AI by China may be existential. We just can’t let that happen.

The other stuff? You can compromise on it. It’s like disputes over money—there’s always a compromise. There’s always a way to set up a deal that lasts for a while, at least long enough for tempers to cool or technologies to change. So, the incentive on each side is to not let things get out of control.

And you can see this. Trump has a way of making his claims and stating his cases in the most irritating and insulting way possible. Despite that, everybody is still trying to make a deal because the economics say we’ve got to make a deal. And in the end, Trump wants to make a deal. The U.S. does too.

Jacobsen: Marc, you opened by noting how sometimes the United States can look excessively inward rather than, maybe, outward. What lessons can the Trump administration learn from countries like Japan, China, or Germany in building a coordinated policy framework? Even if you’re taking an à la carte approach with individual tools from that toolkit per industry, how do you assemble that à la carte method as a menu of options?

Fasteau: Well, there are a bunch of things. We have a set of general guidelines for industrial policy, and they have to suit the politics of the country. We’re never going to have the kind of top-down direction you see in other countries like China or even Japan. Political power is much more dispersed in our country. So, you need to recognize those limitations and opportunities.

Then, you need to think broadly and consider the three pillars of industrial policy: the currency, the trade policy that protects what you want to protect, and the domestic support of both important existing industries and new high-value industries for the future. If you do two out of the three, you may succeed, but you won’t do nearly as well as if you integrate all three. Every country that has succeeded has done all three. They integrate them. They coordinate them.

The second challenge, particularly for the United States, is that this is a long game. Building a new industry takes a long time. It’s a bit faster if you’re putting tariffs on to encourage more investment in an existing industry because the facilities are already there. The timeframe is much longer and more capital-intensive for supporting not just pure science but also the development of a new materials industry. So, the support programs have to be tailored to those differences.

You also want to migrate toward indirect methods, like setting quality standards, rather than brute force—just pushing money toward an industry. There are times when you have to do that, but as the economy matures, expertise should increasingly come from the private sector.

Jacobsen: Ian, any final thoughts?

Fletcher: Yes. One of the things you learn from economic history is that every developed country got that way by using protective tariffs and proactive industrial policy, going back to the Renaissance. This game has been played for hundreds of years, and the idea that free markets are everything is just a historical blip that recurs occasionally. The British had it at their peak, the United States had it at its peak, but it’s never been the norm in economics. It never has been.

Jacobsen: Ian, Marc, I appreciate your time today and your expertise. It was nice to meet both of you.

Fletcher: It is a pleasure to meet you, too.

Fasteau: Thank you very much.

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

DAN O’DOWD ON TESLA’S TOXIC CULTURE, FAILING HYPE, AND THE RISE OF BYD

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): СокальINFO

Publication Date (yyyy/mm/dd): 2025/03/19

For more than four decades, Dan O’Dowd has built a reputation as a leading expert in safety and security, designing real-time operating systems and development solutions that power industries spanning aerospace, defense, and automotive technology. In this conversation, he takes aim at Tesla’s workplace culture, painting a troubling picture of racial discrimination lawsuits, union-busting tactics, and an environment fueled by relentless pressure and a lack of accountability.

O’Dowd also critiques Tesla’s declining build quality, software failures, and CEO Elon Musk’s penchant for overpromising and underdelivering—most notably with the ill-fated RoboTaxi concept. Meanwhile, Tesla faces mounting competition from Chinese automaker BYD, which has surpassed it as the world’s leading EV manufacturer. Offering a combination of affordability, cutting-edge technology, and a diverse model lineup, BYD is rapidly expanding its global footprint, including potential inroads into the U.S. market.

As Tesla’s sales slide and its dominance wanes, O’Dowd argues that Musk’s hype-driven approach is losing ground to real innovation and execution.

(Dawn Project)

Scott Douglas Jacobsen: Multiple allegations have been made, including large class-action lawsuits regarding workplace discrimination and safety concerns. For example, there were claims of racial discrimination at the Fremont factory, reportedly involving around 6,000 employees. Where does this workplace culture come from? It’s being allowed, but is this entirely top-down? Or does some of the blame also come from the broader work culture surrounding Fremont?

Dan O’Dowd: The people who are hired locally build the workplace culture, and when management does nothing about it, that culture spreads unchecked. I wasn’t there, but I’ve read many lawsuits and reports. I’ve seen what people have said happened. There shouldn’t be much dispute about many of the facts.

How did it happen? We know that the pressure from above to get things done is enormous—far beyond what you’d see at almost any other company. Employees are constantly pushed to meet unrealistic deadlines. Musk deliberately sets impossible schedules, forcing workers to put in 80-hour weeks. Even if they fail to meet the deadline, they still accomplish far more than they would if he had said, “Good job at 40 hours—go home.” There is no work-life balance in his companies.

Musk himself has talked about this. Walter Isaacson writes about it extensively in his biography. Still, Musk also clarifies that if you’re not 1,000% committed, you’re out. At Twitter, he told employees, “Exceptional performance is all that will be accepted.” There is no room for mediocrity. That philosophy may have contributed to his success. Still, it also means that if someone is getting results, they can behave however they want. Even if their actions go against what Musk claims to stand for, as long as they don’t directly cost him anything, they probably get away with it. The people who push the hardest and demand the most out of workers often rise within their companies.

Take the racial discrimination lawsuits. These cases include allegations of swastikas drawn in Tesla’s bathrooms, Black workers being called the N-word dozens—sometimes hundreds—of times a day, and racial segregation within the factory itself. Some employees described it as feeling like 1950s Alabama or 1980s apartheid South Africa.

When Musk was asked about these lawsuits, the press confronted him about the disturbing accusations. His response? “People should grow a thicker skin.” That was it. Did he personally order discrimination? I don’t have any evidence of that. But he hires people who push relentlessly, and that kind of culture creates an environment where abuse flourishes unchecked.

It’s about results at any cost. In Musk’s companies, success means making the impossible happen, breaking barriers, and doing what no one else has done. He wants people who will achieve those results, but he doesn’t care how they do it. That attitude is a major contributor to why these problems persist.

When complaints are filed, they disappear. Employees have reported that racial discrimination complaints were buried, ignored, or simply erased. Some workers say they filed multiple reports, and nothing was done. Others say they were fired after filing complaints—despite the fact that retaliation like that is illegal. But at Tesla, it kept happening.

Jacobsen: As a result, many of these workers are suing Musk. There have been numerous lawsuits against Tesla regarding workplace conditions, particularly at the Fremont factory. But beyond labour and discrimination issues, there are also concerns about vehicle quality and reliability. Now, shifting away from software, AI, and Full Self-Driving, we’re talking about Tesla’s physical infrastructure—its build quality.

Model 3 owners, for example, have reported windows spontaneously shattering, misaligned panels, paint imperfections, and other inconsistencies in assembly quality.

O’Dowd: There are countless reports. Even on one of our Model 3s, the back door doesn’t work. No matter how hard you try, you can’t get the damn thing open. I’ve never had a problem like that with any other car. I’ve owned Lexuses, Toyotas, and even older Teslas, and none had issues like this.

Tesla had serious build quality problems, especially in the beginning, because it was doing things in a rushed, chaotic way. It needed to meet its production targets—5,000 cars a week for a year. But when it over-automated the production lines, everything got stuck, and it couldn’t meet those goals. At one point, even Musk admitted, “We need more people, less automation.”

But instead of fixing the existing production issues, they built a new assembly line in the parking lot under tents to get the needed numbers. It was a desperate move, an “anything to make it work” philosophy. That approach led to poorly trained workers, untested processes, and a lack of quality control. They weren’t using the equipment designed for precision manufacturing—they relied on manual labour to fill the gaps naturally, which resulted in defects, repairs, and a long list of recalls.

Recently, Tesla’s issues have extended to newer models, like the Cybertruck. On top of that, Tesla now has the worst resale value of any car brand. The problem isn’t just the cars themselves—it’s the batteries. The battery pack is housed in a rigid steel casing, and if it gets dented in certain ways, insurance companies will declare the car a total loss—even if the vehicle looks completely fine and is technically repairable.

Why? Because subtle damage to the battery pack can turn the car into a fire risk. The real danger is that these fires don’t happen immediately. The car can be repaired, returned to the owner, driven for months—and then suddenly turns into an inferno. Some insurance and storage facilities even started requiring Tesla vehicles to be parked three car lengths apart in storage lots, just in case one caught fire and set off a chain reaction. If a damaged Tesla was parked five feet away from another car, it could instantly ignite and spread the fire. But if parked 30 feet away, it might burn on its own without destroying everything around it.

Tesla has had many recalls, far more than a company of its stature should. That said, I will acknowledge that the Teslas we purchased 15 years ago are still running. I’m still using those cars, and they’ve held up surprisingly well. However, earlier models were built before these more aggressive production shortcuts.

Jacobsen: In 2021, the National Labor Relations Board ruled that Tesla violated U.S. labor laws when it fired an employee involved in union organizing at the Fremont plant, which has become a focal point for these labor issues.

Many of these conflicts stem from Musk’s open hostility toward unions. He’s not just against specific union efforts—he has made it clear that he opposes the very concept of unions. What are your reflections on Tesla’s union-busting tactics and Musk’s anti-union stance?

O’Dowd: As far as I know, it’s all true. You’re gone if you even mention unions or gather a few coworkers to discuss unionizing. Walked to the door. Fired. No negotiation, no discussion. Just “goodbye, and if you don’t like it, sue me.”

And that’s exactly why many of these workers sued Tesla. Some have won their lawsuits because Tesla’s actions were blatantly illegal. There wasn’t anything subtle or sneaky about it. It was straight-up retaliation. They didn’t try to hide it. They didn’t say, “We’re letting you go for performance reasons.” It was just, “You talked about a union, so you’re fired.” That’s as clear-cut as labour law violations get.

Musk’s attitude on this has been consistent. He doesn’t just ignore labour laws—he actively defies them. I believe there was a more recent case in Texas where several employees expressed concerns that his leadership style was damaging the company. The next day, they were fired. That’s the pattern. If you step out of line in any way, you’re gone.

And he’s willing to fight these lawsuits endlessly because he can afford to. If an employee sues Tesla, they might spend hundreds of thousands of dollars on legal fees. If they lose, they’re financially ruined—they could lose their house, savings, and pension. But Musk? He has $450 billion. Tesla itself is worth $1.4 trillion. The scale is so massive that he can afford to pay lawyers to make someone’s life miserable for as long as they keep fighting.

Yes, some people win their cases, but the payouts usually aren’t massive. And even when Tesla is found guilty, the penalties are often minor compared to the company’s resources. Musk operates as if the law is just another obstacle to work around.

That ties into something I mentioned earlier. Musk has been quoted multiple times—on Twitter and in interviews—saying that the only true laws are the laws of physics. Everything else, including government regulations, is just a “recommendation.” If you break that down, what he’s saying is that laws—whether labour laws, consumer protections, or safety regulations—are optional. They’re just suggestions he can consider and ignore if they don’t align with his desires.

Jacobsen: What did you find particularly enlightening about Walter Isaacson’s biography of Musk?

O’Dowd: We learned quite a bit. For example, with the solar roof fiasco—while we already knew about the event, the book filled in many behind-the-scenes details that hadn’t been widely reported. It confirmed just how much of that entire presentation was staged. Another important one is about Full Self-Driving and how it got started. It’s called Autonomy Day, and it took place on April 22, 2019.

The book filled in what happened before that event. Musk invited the press, investor analysts, and the world to hear about Tesla’s progress in autonomy. On the surface, it looked like a major milestone for self-driving technology. But what we now know—thanks to Elon Musk by Walter Isaacson—is that Tesla was in a desperate financial situation at the time.

Musk confided in several people, including his cousin who worked at Tesla, that the company was on the verge of bankruptcy. Tesla didn’t have enough cash to keep going. They had been consistently losing money, selling cars at a loss while continuing to burn through more capital. Investors were getting restless. They kept investing money into Tesla, but the company wasn’t making a profit. They wanted to know: When do we see a return?

Musk was desperate to find a solution. According to the biography—and according to Grimes, his girlfriend at the time—he spent days sitting on the bed, sleep-deprived, obsessing over how to save the company. He muttered to himself, lost in thought, trying to find an answer. Then, one day, he suddenly said, I got it. I know what to do.

And that’s when he announced Autonomy Day.

At the time, Full Self-Driving (FSD) was little more than a buzzword. The only real evidence of progress was that fake demo video—the one we talked about earlier, where Tesla cut out all the failed attempts and pieced together a staged ride.

That video was already public, but beyond that, Tesla had provided very little substantive information about FSD. There were no real updates, no real breakthroughs.

So Musk decided to go all in. He would unveil everything—the full self-driving vision, the grand strategy, and Tesla’s future. The event would be a spectacle, and he would make it huge.

The problem? The software wasn’t ready. At the time of the event, Tesla’s self-driving system couldn’t even recognize traffic lights. That’s how limited the technology was. Yet Musk stood in front of investors and claimed that FSD was nearly complete. He told the world that Tesla was on the verge of solving autonomy and that only small tweaks were needed to finish it.

Then, he introduced the RoboTaxi concept, painting a vision of a Tesla fleet that could operate as an autonomous ride-hailing service.

Musk told investors: Think about how much time your car sits there, doing nothing. When you’re at work for eight hours, your car is parked. On weekends, it’s sitting idle. That’s a terrible waste of a valuable resource.

So, he proposed a system where Tesla owners could enroll their cars in a self-driving Uber-like service. Instead of sitting in a parking lot, your Tesla could be out earning money while you were at the office. You would have control—you could allow the car to be used only at certain times, and when you needed it, it would be available. But it would operate autonomously when you weren’t using it, picking up passengers and making you passive income.

The promise was enormous. Tesla owners weren’t just buying a car but an investment. Musk claimed that, within a year, this RoboTaxi network would be up and running. It never happened.

Then, he took it a step further. He asked, “What does that make your car worth?” If you buy a car today for $38,000 and it earns $30,000 per year for a long time, what’s the real value? According to his net present value calculation, that car would suddenly be worth hundreds of thousands of dollars. He was selling Teslas when the company was desperately short on cash. Still, he told people that the cars they were buying would be worth over $200,000 within a year.

For perspective, Bernie Madoff only promised his investors an 18% yearly return. Musk was proposing a 700% annual return. People began talking about how they could start businesses with this. Buy one Tesla, use the income to buy another, then another, and soon, you’d have an entire self-driving fleet. He fueled that excitement, saying Tesla would have a massive fleet of RoboTaxis, and as soon as Full Self-Driving was ready, he would flip a switch. Instantly, every Tesla on the road—all one million of them—would be updated with the software necessary to become self-driving taxis. He insisted that every Tesla already had the required hardware, and all that was needed was a software update.

Then he went even further. He said, what does this mean for Tesla? He compared it to Uber but without any of the costs. He told investors that Tesla would bring in $50 billion yearly from this service—pure profit. Tesla wouldn’t pay for anything. Nothing.

Musk explained that Tesla wouldn’t own the cars—customers would. The owners would pay Tesla to buy the vehicles. They would handle the costs of maintenance, repairs, charging, and even cleaning out vomit in the backseat. Tesla, meanwhile, would collect billions in fees for operating the self-driving network without spending a dime. Then, he threw out another calculation. With a $50 billion annual profit and a price-to-earnings ratio of 20, he estimated that Tesla’s stock would soar—bringing the company’s valuation to one trillion dollars.

At the time, Tesla was worth about $40 to $50 billion. He told investors the RoboTaxi fleet alone would push Tesla to a trillion-dollar valuation. He couldn’t help himself—this was a pitch where anything could be said. He even claimed that Tesla had redesigned its cars to last one million miles with minimal maintenance. He painted a future where you could buy a Model 3 for $38,000 and rent it out for $30,000 a year for decades. He didn’t say the number outright, but if you do the math, the cars would be usable for 74 years.

Then, there was the battery. Musk told investors that the current Tesla battery could last 500,000 miles and the next-generation battery would last one million miles. He justified these numbers by comparing them to traditional cars, citing AAA’s estimate that the full cost of ownership for an average American car was 62 cents per mile.

According to AAA, the total cost of ownership, including maintenance, cleaning, and everything else, for a traditional gasoline-powered car is about 62 cents per mile. Musk claimed that for a Tesla Model 3—the one people would buy for $38,000—the cost would be just 18 cents per mile. That included everything: capital costs, maintenance, cleaning, repairs, and the whole package.

He didn’t stop there. He repeated that the car would last one million miles, meaning it could keep earning for 74 years. He kept making these outrageous claims because he had to. Tesla was running out of money. He was about to go under. So, he pitched this to Wall Street investors—including Cathie Wood, who some people love and others hate. But she bought it. She believed every word.

And it wasn’t just her. The analysts ate it up. They published glowing reports. The stock shot up. Tesla’s valuation went from $40–50 billion to over $1 trillion. At one point, it exceeded $1 trillion, all because of this RoboTaxi promise. That’s why Musk can’t let it go.

Wall Street believed his pitch that Tesla would rake in $50 billion a year from RoboTaxis. They believed customers would be making 700% returns on their investment, making Teslas the must-have vehicle. They believed these cars would sell like hotcakes because the financial returns were too good to pass up.

Musk even told analysts that buying any other car was completely financially insane. That was his exact wording. He said that in a meeting with securities analysts. He compared buying anything other than a Tesla to buying a horse. He told them that some people still ride horses but wouldn’t buy one for actual transportation. It wouldn’t make sense.

This was before Tesla made meaningful progress on Full Self-Driving and before they had anything that worked. Yet he stood there and told everyone that by the following year, 2020, Tesla would have the only self-driving system in the industry. He said no other automaker—not Ford, GM, or Toyota—would have anything like it.

His message was clear: Buy a Model 3 for $38,000 today, and soon it’ll be worth $200,000. No one will buy anything else. Tesla is going to dominate the entire auto market.

That was 2019. And today, in 2024, he’s still saying the same thing. He’s still claiming Tesla will eat the entire industry. He insists that Tesla’s Full Self-Driving will wipe out every other automaker. And yet, it’s the same software that still runs red lights, drives past stopped school buses, plows through crosswalks, goes the wrong way down one-way streets, and stops on railroad tracks and won’t move.

It’s a joke, but Tesla’s entire valuation is built on that promise. Musk has even said that without full self-driving, Tesla is worth zero. That’s a direct quote.

Of course, Musk also hypes up Optimus, but Optimus is nothing more than a glorified toy. There are dozens of robotics companies producing products far more advanced than Optimus today—right now, not in some hypothetical future. Musk claims Optimus will revolutionize the world, but there is no evidence. Just like there is no actual Full Self-Driving. It’s all smoke and mirrors. Optimus is a complete joke, a fraud. And Tesla? Tesla makes electric cars. That’s it. However, their sales are declining, and their CEO is becoming a liability rather than an asset.

Tesla is now losing its dominance in the electric vehicle market. BYD, a Chinese automaker, has officially surpassed Tesla as the world’s largest seller of battery electric vehicles. Tesla has fallen to number two, and while their sales are shrinking, BYD’s sales are growing astonishingly. Who runs BYD? It’s a Chinese company, but it has some notable investors—Berkshire Hathaway, for example, held a stake for years. However, they have even been selling off their shares because they’ve profited from it. Unlike Tesla, BYD isn’t just selling a few luxury electric models. They have 11 models, ranging from affordable economy cars to high-performance vehicles.

BYD even has a $11,000 hybrid. Just think about that—$11,000 for an electric car. That’s less than the price of some used gasoline cars. It’s an old Nissan Leaf-level car, but it works, and it sells fast. In China, they’re selling like hotcakes. And they don’t just sell one type of vehicle. They have hybrids, fully electric sedans, SUVs, and a Military-Style EV. They have an entire lineup covering everything Tesla promised but never delivered.

And let’s not forget Musk’s vaporware. He announced a new Tesla Roadster, a supercar that he claimed would reach 250 miles per hour, go from 0 to 60 in under one second, and—get this—fly. Yes, Musk actually suggested it might hover. But guess what? It doesn’t exist. It never has. It was nothing more than another fraudulent promise to keep investors excited.

Meanwhile, BYD actually built the car that Tesla claimed it was making. They have an EV supercar that accelerates from 0 to 60 in one second, and it flies. They even released a video showing the car jumping over a six-foot gap in the road. It lifts off the ground, flies over the hole, and lands perfectly. It’s unbelievable. While Tesla makes empty promises, BYD delivers.

And they aren’t stopping there. BYD also created a Humvee-style electric vehicle way ahead of any Tesla. It can rotate on its central axis, spinning in place without turning like a regular car. It can float on water and even drive through flooded areas. It has sideways parking, meaning you can move it directly into a tight space without turning the wheel. It effortlessly slides into position with just a foot of clearance on each side. It’s mind-blowing technology.

BYD is everything Tesla was supposed to be. They have delivered on everything Tesla promised—and they did it better. Their cars are more affordable, more advanced, and more widely available. And while Tesla shrinks, BYD is exploding in market share. They are the electric vehicle company that Musk claimed Tesla would become. They just beat him to it.

BYD is expanding everywhere. They are unstoppable. Their factories make Tesla’s so-called Gigafactories look tiny in comparison. Musk loves bragging about his Gigafactories, calling them the biggest in the world. Still, BYD has a single factory that could fit all of Tesla’s factories inside—with room to spare. That’s the scale they’re operating on. And that’s why Tesla has a real problem in China. BYD is eating their lunch.

So far, Tesla has survived in China because the electric vehicle market is booming. Over 50% of new cars sold in China are now electric. That massive demand has kept Tesla afloat, but BYD is growing faster. Meanwhile, the U.S. EV market is much smaller by comparison. And now, BYD is expanding worldwide, positioning itself to dominate everywhere.

They hit a roadblock when Trump imposed huge tariffs on Chinese goods. However, Trump also stated that if BYD builds a factory in the U.S., it would be exempt from those tariffs. He even promised that if BYD commits to spending $1 billion on a U.S. plant, the government will fast-track all necessary permits and environmental approvals within one year. There would be no waiting a decade for regulatory approval—everything would be streamlined.

The big question now is: Will BYD take that deal? Initially, they planned to build a factory in Mexico and use the U.S.-Mexico-Canada Free Trade Agreement (USMCA) to export into the U.S. market. However, both Trump and Biden shut that strategy down. Biden then raised tariffs on Chinese cars to 100%, blocking BYD from the U.S. unless they build directly in America.

In Europe, however, BYD is already making moves. They’ve built a factory in Hungary, meaning they’ll produce electric cars inside the European Union and avoid the EU’s growing trade barriers. That positions them to dominate Europe while continuing their expansion into South America, India, and beyond. The only major market where BYD is still blocked is the U.S.—but even that might change if they decide to start manufacturing here.

The swarm is coming. EVs aren’t an exotic niche anymore—they’re everywhere. I’ve driven only electric cars for 15 years, and my wife has for 13 years. This is not a new idea. But Tesla isn’t alone anymore. BYD is proving that it’s possible to mass-produce high-quality EVs profitably without relying on hype or empty promises.

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

HOW SOUTH KOREAN FEMINISTS ARE RESISTING THE CONSERVATIVE TIDE

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): СокальINFO

Publication Date (yyyy/mm/dd): 2025/03/18

Founded in 1987, the Korean Women’s Associations United (KWAU) emerged as a coalition of women’s rights groups committed to advancing gender equality, democracy, and social justice in South Korea. Over the decades, KWAU has been at the forefront of major legal and policy victories, from the abolition of the patriarchal Hoju family registry system in 2008 to the implementation of gender quotas in politics and stronger protections against sexual and domestic violence. However, as South Korea’s political landscape shifts, so do the challenges facing the feminist movement.

With conservative governments pushing back against gender policies, KWAU has recalibrated its strategy—emphasizing public awareness campaigns, international solidarity, and grassroots organizing to sustain the momentum for women’s rights. Kyungjin Oh, former Executive Director and now Vice Chair of KWAU’s International Solidarity Center, speaks to the movement’s latest battles: a growing anti-feminist backlash among young men, the country’s record-low birth rate, and the broader rollback of gender equality under conservative leadership. Despite mounting opposition, KWAU remains steadfast—mobilizing intergenerational feminist activism, leveraging UN advocacy mechanisms, and rallying national support to assert that gender equality isn’t just a political stance but common sense.

(Facebook)

Scott Douglas Jacobsen: Can you start by giving some of your background?

Kyungjin Oh: I began my activism career in 2014. After two years of experience working with the Korean Women’s Political Solidarity, a member organization of KWAU, I moved to KWAU in February 2016. So, I have been working with KWAU for more than nine years. Since my recent transition, I would like to briefly introduce my new role before moving on to the main questions.

We are increasingly focusing on international solidarity and activism, particularly in the Asia-Pacific. Although feminist issues are diverse globally, we are working to amplify women’s voices from Asia-Pacific countries.

KWAU has a strong tradition of women’s organizing. Many women’s rights organizations in the Asia-Pacific region look to KWAU’s experiences to learn how to build strong organizations and effectively mobilize women’s voices nationwide, as we have done for more than 37 years.

We are trying to share our organizing experiences and build solidarity and a network among the Asia-Pacific countries. I will strengthen the women’s network in the region. One organization is APWLD—the Asia Pacific Forum on Women, Law and Development.

APWLD is also an umbrella networking organization comprising more than 200 women’s rights organizations in the Asia-Pacific region. KWAU plays a major role in organizing women’s networks in the Asia-Pacific region.

Additionally, we are engaged in many advocacy activities directed at the United Nations. For example, at the domestic level, it has become increasingly challenging to raise women’s voices under the current South Korean government, which is opposed to feminist values and women’s organizations’ activities.

So, we are utilizing UN mechanisms to strengthen our advocacy at the domestic level by gaining international recognition and support.

Jacobsen: What are the key advocacy areas of the Korean Women’s Associations United today?

Oh: KWAU was founded in 1987, so it has been more than 37 years now.

Traditionally, we have focused on legal and policy advancements related to women’s rights and gender equality. For more than 30 years, we have concentrated on leading legal and policy changes, engaging in advocacy efforts directed at the government and the National Assembly. We work to strengthen networks and partnerships with government stakeholders and politicians who support women’s rights.

Yes, we have made significant progress. For example, we contributed to the adoption of the Sexual Violence Law in the 1990s. Additionally, we played a role in implementing gender quotas in politics, which require political parties to nominate at least 50% of women candidates in the proportional representation system.

However, despite these legal and policy advancements, we face a new challenge. Internationally, South Korea is often regarded as a country with high-quality laws and policies on gender equality and women’s rights. However, these laws are poorly implemented due to low gender awareness in society.

Therefore, we focus more on raising public awareness about feminist values and gender equality. We aim to reach more people, particularly young women, university students, and teenagers, so they can understand that feminist values are a fundamental part of common sense.

Jacobsen: How have KWAU’s strategic priorities evolved? Targeted objectives for the organization in the 1980s, 1990s, 2000s, and 2010s. They would have been different in each decade. How have they changed over time?

Oh: The history of Korean democracy is relatively short. Only in 1987 did Korea achieve formal democracy. During the military regime before 1987, Korean citizens had no right to elect their president directly.

KWAU was founded in 1987, at the same time that Korea transitioned to democracy. Many of our senior members who founded KWAU were activists who fought for Korean democracy. However, they soon realized that without an independent organization dedicated specifically to women’s rights, women’s rights would never be fully achieved.

Even within the democracy movement, women were not recognized as genuine activists. Korea was, and still is, a patriarchal society, and even within the pro-democracy movement, women faced gender-based discrimination.

Our senior members saw an urgent need to establish a women’s rights organization fully dedicated to fighting for gender equality. That is why KWAU was founded.

In the late 1980s and early 1990s, KWAU focused on passing laws and policies that would protect and advance women’s rights. At that time, South Korea had very few legal protections for women. Although there were some policies for women, they were based on conservative family values, which primarily saw women as mothers and homemakers.

During this period, we worked to introduce and improve legal protections for women. That is why, from the 1990s to the early 2000s, we achieved many legal and policy advancements for women’s rights.

From the 1990s to the early 2000s, the women’s movement achieved many legal and policy advancements.

However, from the mid-2000s to 2010, we faced increasing challenges. We had so much success in the 1990s and early 2000s because we could gain support from the National Assembly, especially politicians favoring women’s rights. At that time, the government was led by progressive or semi-progressive parties, which allowed us to collaborate with policymakers and government institutions.

However, in February 2008, the Lee Myung-bak government took power. His administration was highly conservative and strongly opposed the progressive women’s rights movement.

After his term, Park Geun-hye became South Korea’s first female president. Still, she was also from a conservative party—the party currently in power, the People Power Party (PPP). From 2008 to early 2017, the women’s rights movement struggled to progress significantly. Even though we remained active in advocacy efforts, we received very little support from the government, as it sought to suppress progressive women’s activism.

So, from the late 2000s to early 2017, we could not achieve the same legal and policy advancements as in the 1990s and early 2000s. During this period, we shifted our focus to strengthening the grassroots movement.

In February 2017, Park Geun-hye was impeached, and her administration ended.

After that, the Moon Jae-in government took power. His government favoured women’s rights activism more than the previous conservative administrations. However, there were still gaps between the demands of the women’s movement and the government’s policies.

During the Moon Jae-in administration, we saw the rise of a new wave of feminist activism, particularly among young women. Many of these activists were not affiliated with traditional women’s rights organizations, but they self-organized, using online platforms to advocate for gender equality.

In May 2022, after Moon Jae-in’s presidency, Yoon Suk Yeol came to power. As you mentioned, one of his central campaign promises was anti-feminism.

He mobilized young male voters who were against feminist values, the MeToo movement, and young women’s organizing efforts. He openly opposed gender equality policies and promised to dismantle institutions that supported women’s rights. Unfortunately, he became president.

Under Yoon Suk Yeol’s administration, for the past three years, the women’s rights movement has faced severe repression.

(Facebook)

Jacobsen: Now, for those who may not be aware—just as a note on cosmic irony—what happened to that government in December? Where is that anti-feminist leader now?

Oh: After he took office in May 2022, progressive women’s rights organizations led the opposition to him.

Over the past three years, Yoon Suk Yeol’s policies have been extremely regressive, not only on women’s rights but also on social progress in general. Many progressive civil society organizations have opposed his political agenda.

In October and November of last year, civil society organizations—including us—began internal discussions about whether we should actively campaign for his impeachment.

However, in December, everything escalated suddenly. Yoon Suk Yeol declared martial law, which outraged many people. So, just two or three weeks ago, we gathered in large numbers.

Even 30 or 40 years ago, during the era of dictatorship in Korea, people suffered immensely. Many of our parents, their friends, siblings, and family members were disappeared, kidnapped, tortured, and even killed by the authoritarian government.

So, when martial law was declared, its symbolic meaning was clear to the Korean people. It immediately reminded them of those painful times—before Korea achieved democracy. Martial law was declared on December 3. However, within one to two hours, the National Assembly passed a resolution to lift it. The martial law was lifted just six hours after it was declared.

Although the immediate crisis was resolved, the people and progressive politicians came to a clear realization: Yoon Suk Yeol is too dangerous to remain in office. He cannot be allowed to serve even one more day as president.

Civil society organizations urgently formed a coalition in response to force him out of office. We began organizing regular demonstrations before the National Assembly, calling for President Yoon Suk Yeol’s impeachment. On December 14, the National Assembly passed the impeachment motion.

Now, we are holding regular mass demonstrations in Gwanghwamun Square and Seoul Square, demanding that the Korean Constitutional Court uphold the impeachment. The court’s final decision on whether to remove Yoon Suk Yeol from office is expected in late March.

However, even though Yoon Suk-you is in prison, he is actively working to organize ultra-conservative groups. Korean society is now profoundly politically divided.

Jacobsen: What do you want to say about your thoughts on the potential presidential election?

Oh: Yes. Well, there are a few things to consider. First, regarding the anti-feminist leader who attempted to declare martial law, to clarify, martial law is an extremely serious crime under the Korean Criminal Act, with a maximum sentence of life imprisonment. So, one way or another, Yoon Suk Yeol will receive a prison sentence. However, the dangerous thing is that, as I mentioned before, even while in prison, he is actively working to organize ultra-conservative groups.

The People Power Party (PPP), which Yoon Suk Yeol belongs to, is doing everything possible to prevent the progressive party from winning the next presidential election. Meanwhile, progressive civil society organizations like ours organize large demonstrations, press conferences, and public advocacy campaigns. However, in central Seoul, many people still support the messages of the ultra-conservative groups.

This has led to street conflicts, as both sides hold mass demonstrations simultaneously, with extreme and polarizing messages. South Korea is now witnessing a deep political divide, much more than before.

You probably already know this, but we have a very strong ultra-conservative Christian network in Korea. This group holds significant political power, and its influence is growing. The People Power Party (PPP) is now strengthening its ties with these ultra-conservative Christian groups because they believe this Christian network can mobilize the conservative public.

This is not our first experience organizing an impeachment campaign. We went through a similar movement seven years ago, between February 2016 and February 2017, when we successfully pushed for President Park Geun-hye’s impeachment. However, back then, Korean society was not as politically divided as today.

At that time, even some conservative politicians within Park Geun-hye’s party acknowledged that she had committed serious wrongdoing. They supported her impeachment to protect their political future, believing that allowing her to remain in office would be more damaging in the long run. This created space for social and judicial accountability to take place.

However, the situation today is entirely different. The People Power Party (PPP) is now taking an extreme position—it is doing everything it can to prevent the progressive political party from gaining power in the next presidential election.

One of their most targeted demographics is young men. They are actively mobilizing discontent among young men, particularly those who feel alienated by feminist policies or economic instability.

Jacobsen: That’s happening here too. We see the same pattern.

Oh: The PPP and its allies are weaponizing grievances to build a reactionary political base, much like we’ve seen in other countries.

Many people support President Yoon Suk Yeol because of his anti-feminist campaigns. His base consists largely of young men who feel alienated by feminist policies and older, conservative voters who tend to oppose progressive social change.

Jacobsen: South Korea has a significant Christian population alongside a large non-religious majority. Which Christian denominations have been most opposed to feminist activism, and which religious groups have supported gender equality efforts through advocacy and activism?

Oh: Our strategy for the women’s rights movement is based on collaboration and building strong networks. KWAU is an umbrella organization representing 36 women’s rights organizations across South Korea. Among our member organizations is the Women’s Theological Coalition, a group of progressive Christian women who actively support LGBTQ+ rights and advocate for human rights protections for sexual minorities.

They are also deeply involved in campaigns for the Comprehensive Anti-Discrimination Law, which aims to protect marginalized communities from discrimination. In addition to this, we have other progressive Christian allies who support human rights, feminist movements, and broader social justice issues. However, these progressive Christian groups are quite small and constantly targeted by ultra-conservative religious groups.

In South Korea, 70–80% of Christians tend to be politically conservative. Their conservatism is not only political but also cultural, particularly when it comes to women’s rights and gender equality. Many of them oppose abortion, believe that women should be married to men, and insist that the traditional family structure must be preserved. According to their worldview, women’s primary roles should be to care for the family, do housework, give birth to children, and nurture them. This traditionalist mindset still dominates much of South Korean Christianity.

Jacobsen: South Korea ranks low on gender equity, with surveys showing a stark gap in how men and women perceive inequality. Given this, what is KWAU’s most significant sociopolitical achievement?

Oh: As mentioned earlier, KWAU’s primary strategy is legal and policy advocacy—pushing for legislative advancements through government lobbying and engagement with the National Assembly. Over the years, we have achieved many legal and policy advancements, and these changes have significantly shaped Korean society.

One of the most transformative victories in the fight for women’s rights was abolishing the patrilineal family headship system—the Hoju system. For many years, the Hoju system legalized households by making only male family members the legal heads. In official civil documents, all other family members were listed under the Hoju (family head). Under this system, a woman’s legal status was defined by a male family member, usually her father or eldest son.

For example, when a husband died, his firstborn son would automatically inherit the family headship, even if the mother was still alive. This system legally reinforced gender discrimination, denying women equal legal status within the family.

The Hoju system affected women in many ways, particularly in inheritance laws, family registration, and divorce proceedings. For example, if a husband and wife divorce and the wife later remarries, she cannot change her child’s family name without the explicit permission of her former husband. In Korean society, family names carry deep social significance.

If a child had a different family name from their father, they would often be bullied in school. There is a strong cultural expectation that children should inherit their father’s surname, and divorced families are often socially marginalized in our conservative society.

Because of this, KWAU viewed the Hoju system as a clear example of gender-based discrimination. We organized extensive campaigns and demonstrations, contacting the National Assembly and pro-women’s rights politicians.

Additionally, we collaborated with government partners, including the Ministry of Gender Equality and Justice, to push for legal reform. Finally, in February 2005, the National Assembly passed a bill abolishing the Hoju system.

Of course, there were some limitations. At the time, we were unable to eliminate all remnants of the Hoju system due to strong opposition from senior conservative male groups. However, the abolition of the patrilineal family headship system remains one of the clearest examples of societal change in South Korea.

Jacobsen: The Hoju system was ruled unconstitutional in 2005 and officially abolished in 2008, marking a major step toward gender equality. This mirrors broader struggles to replace patriarchal structures with more equitable systems. How does KWAU collaborate with other feminist organizations to advance women’s rights?

Oh: Yes. Traditionally, KWAU has been an umbrella organization uniting various women’s rights organizations across South Korea. Our main strategy has always been collaboration—building networks and strengthening alliances with other feminist and civil society organizations supporting progressive women’s rights values.

For example, in February 2017, young women began coming forward to speak about their experiences with sexual violence. They led efforts to raise awareness of sexual harassment and abuse—not only in their daily lives but also in digital spaces where online sexual violence was becoming a growing issue.

KWAU recognized that we needed to expand our power base to effectively advance women’s rights. This meant reaching out to unorganized women, particularly those in their twenties and thirties, and encouraging them to participate in campaigns and demonstrations.

When the #MeToo movement gained momentum in February 2017 and 2018, KWAU played a critical role. While young women were leading grassroots activism, KWAU leveraged its established networks to connect their voices to policymakers. As an organization with decades of experience in legal and policy advocacy, we positioned ourselves as a bridge—directly bringing women’s grassroots demands to government officials and the National Assembly.

We organized seminars, press conferences, and policy discussions, creating spaces where politicians and government representatives could hear women’s voices. Our goal was to translate grassroots activism into tangible policy change.
Through these efforts, we were able to convey the real-life experiences of women on the ground and pressure the government to respond with concrete legal reforms. We pushed for stronger protections against sexual violence, as well as systemic changes to address broader gender inequalities.

Of course, there are various dynamics within the feminist movement itself. Different generations, issues, and perspectives naturally lead to divergent opinions and approaches. However, these discussions and debates are ultimately productive because they help refine our strategies and ensure we remain inclusive and representative.

KWAU actively organizes women, particularly young women in South Korea, and ensures their perspectives and demands are heard. We continue to listen, adapt, and push forward, ensuring that feminist activism leads to real policy change and greater gender equality.

Jacobsen: I don’t know if there’s a phrase for this in Korean, but in English, there’s an expression called “narcissism of small differences.” It’s pretty self-explanatory, but it’s a well-known phenomenon, particularly in feminist movements in North America. For example, in umbrella organizations, one feminist group may strongly disagree with another over which issues should be prioritized, which can escalate into an organizational conflict. Often, these disputes are less about ideology and more about clashes between the leaders of those groups. Is this a phenomenon in feminist organizations in South Korea as well? Is this an international trend?

Oh: Yes, this happens here, too. As you mentioned, it also relates to priority areas in the feminist movement. The movement has many different perspectives and priorities stemming from generational and ideological differences. KWAU was founded in 1987, and many founding members had direct experience in the Korean democracy movement.

For them, ideology was central. They believed we must change the system for women to be truly free. This meant studying how capitalism functions, how political and economic structures shape women’s experiences, and how these systems exert both direct and indirect influence over women’s daily lives.

As an older feminist organization, KWAU has always taken a broad, systemic approach to women’s rights. We examine how political, economic, and social structures intersect with gender issues and advocate for structural reforms rather than focusing solely on individual cases of discrimination or violence.

However, some of the younger generation of feminists in South Korea take a different approach. Many young women today are extremely vocal and active in pushing for social change. They have a strong gender consciousness and recognize how harmful Korea’s patriarchal traditions are for women.

However, their activism is often rooted in personal experiences rather than systemic analysis. As a result, their primary areas of focus are gender-based violence and digital sexual violence—issues they experience in their daily lives.

In recent years, because of the growing visibility of young women’s activism, journalists, politicians, and the broader public have started to pay more attention to sexual violence and online harassment. As a result, these issues are now widely framed as the most urgent feminist concerns in South Korea.

Of course, KWAU fully supports efforts to combat sexual violence, as we also see it as an important issue. However, addressing one problem at a time without structural and systemic changes will not be enough.

That is why KWAU focuses on how political, economic, and social systems shape women’s lives. While we support campaigns against sexual violence, we also emphasize the need for broader structural reforms that will create lasting gender equality in South Korea.

Jacobsen: Education has long been an arena where men and women who support gender parity have fought for change. But what contemporary challenges do you see in advancing gender equality in South Korea today?

Oh: I’d like to highlight two key issues. First, as I mentioned earlier, there is a growing divide in gender awareness—not just regarding feminist values but progressive social values in general.

Young women are becoming increasingly progressive and engaged, while young men are moving in the opposite direction, becoming more conservative. Young women today are more willing to speak out about their experiences with gender discrimination and social injustice. They actively participate in movements, including demonstrations calling for President Yoon Suk Yeol’s impeachment.

Right now, more than 80% of the demonstrators calling for his impeachment are young women, especially those in their teens and twenties. They are learning that feminist values are foundational for achieving societal structural change.
However, young men are becoming increasingly conservative. Many of them see feminism as a threat rather than as a movement for equality.

In a patriarchal society like South Korea, young men still benefit from gender inequality in many ways. But now, they feel that feminist activism is reducing their status. Many of them believe that women’s rights movements are harming society and target feminist organizations as enemies.

This growing gender divide is one of the biggest contemporary challenges in advancing gender equality in South Korea today. Everyone, including young men, is becoming more vulnerable in this harsh capitalist society. Economic instability and increasing social pressures have left many insecure about their future.

However, many young men blame the feminist movement for their declining status rather than recognizing the broader structural problems in economics, employment, and politics. They see the strength of the women’s rights movement as the reason for their struggles rather than acknowledging the systemic issues affecting all people.

This trend became especially clear three years ago when Yoon Suk Yeol ran for president. Many young men actively supported his anti-feminist ideology, believing his campaign promises to push back against feminism and reassert traditional gender roles.

Now, we are seeing the same pattern in pro-Yoon Suk Yeol demonstrations. Many participants are young men standing at the forefront of ultra-conservative activism.

Earlier this year, we saw how extreme these movements could become in January. A group of ultra-conservative demonstrators attacked the court, breaking windows and physically harming government officials.

Jacobsen: That sounds like Trump supporters storming the U.S. Capitol.

Oh: Yes, it’s a very similar situation.

More than 100 people were arrested following the attack, and they are now facing prosecution. However, most concerning is that most of them were young men. Right now, young men are in charge of supporting Yoon Suk Yeol and ultra-conservative values. This presents one of the biggest challenges for women’s rights activism today.

How do we persuade young men that women’s rights and feminist values are common sense? How do we show them that gender equality is a fundamental part of progressive social values rather than something harmful?

This is the first major challenge we are facing. The second challenge is South Korea’s record-low birth rate, which is the lowest in the world.

The current government’s response to this issue has been deeply regressive. Instead of addressing why people don’t want to have children, they are framing women as tools for childbirth—as if their primary role is to give birth and care for families under a population control plan rather than ensuring that women have reproductive rights and autonomy.

Of course, we recognize that the birth rate crisis is real. It reflects serious societal issues; South Korea will become unsustainable if we do not address them. However, the root problem is not that women don’t want to have children—it’s that they do not feel secure enough to do so. If women believe that this society does not provide a safe and supportive environment for raising children, then they will not choose to have children.

The current government’s political vision does not address these structural problems. Instead, they are taking an extremely regressive approach, treating women as birth-givers rather than autonomous individuals with the right to make their own reproductive choices. This is the second major contemporary challenge that feminist activists in South Korea must confront.

Jacobsen: How does KWAU address workplace, economic, and home-based discrimination in South Korea?

Oh: KWAU is an umbrella organization that brings together 36 women’s rights organizations. Each member organization specializes in a specific agenda related to women’s rights.

For example, some of our member organizations focus specifically on workplace issues, such as sexual harassment and labour rights for women. Others work on gender-based violence, including consultation services for women who have experienced sexual violence, digital harassment, intimate partner violence, or domestic abuse.

KWAU does not directly provide consultation services or handle individual cases of gender discrimination or violence. Instead, we act as a coordinating body, ensuring that the concerns and demands of our member organizations reach the National Assembly, politicians, and government officials.

Because of our experience and network in legal and policy advocacy, we serve as a bridge between grassroots feminist organizations and policymakers, ensuring that women’s rights issues are addressed at a systemic level.

Jacobsen: What are KWAU’s goals for the coming years?

Oh: We have many goals because society is not changing rapidly enough.

Our first major goal is to create a society where gender equality and parity are recognized as common-sense values. As I mentioned, we want to ensure that education plays a key role in shaping gender equality.

We envision a society where children and teenagers learn—both in schools, at home, and in society at large—that women and girls deserve equal respect as human beings. They should not be seen as sexual objects or targets for sexual exploitation and violence. The reason I emphasize this is because of the deepfake sexual violence crisis we faced last year.

Jacobsen: Yes, that issue has been happening over here as well.

Oh: More than 80–90% of the victims were teenage girls, and the majority of perpetrators were teenage boys.

This means that boys are learning harmful behaviours from a young age, using AI and deepfake technology to manipulate images of their classmates for sexual exploitation. This is deeply disturbing because it shows that misogyny and the backlash against feminism are normalized at a young age.

So, one of our top priorities is to reform school curricula and ensure that teenagers—both boys and girls—understand feminist values as an essential foundation for a sustainable society. Our second major goal is to strengthen women’s rights organizations.

Over the past three years, many women’s rights organizations in South Korea have become financially and organizationally vulnerable due to the political climate and lack of government support.

The government’s stance must change because women’s rights organizations have played a critical role in advancing legal and policy reforms. Without their efforts, we would not have achieved so many legislative changes for gender equality.

We want to build a society where the public recognizes these organizations’ importance and is willing to donate even a small percentage of their income to sustain civil society organizations that work for progressive social values, including women’s rights.

Jacobsen: It was lovely to meet you. Thank you so much for your time today—especially for this extended conversation.

Oh: Thank you very much.

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

DAN O’DOWD ON ELON MUSK’S HOLLOW PETTINESS

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): СокальINFO

Publication Date (yyyy/mm/dd): 2025/03/15

Dan O’Dowd is a leading authority on software systems that are not only failproof but also impervious to hacking. Over a career spanning more than four decades, he has developed secure operating systems for some of the world’s most high-stakes projects, including Boeing’s 787 Dreamliner, Lockheed Martin’s F-35 fighter jet, the Boeing B1-B Intercontinental Nuclear Bomber, and NASA’s Orion Crew Exploration Vehicle. A graduate of the California Institute of Technology, O’Dowd has dedicated his career to pioneering safety-critical and unhackable software, setting industry standards in embedded security.

Beyond his technical expertise, O’Dowd has emerged as a vocal critic of Tesla’s approach to safety and corporate accountability. He points to a troubling pattern of retaliation against those who challenge the company’s practices. He highlights the case of Missy Cummings, a safety expert whose appointment to the National Highway Traffic Safety Administration (NHTSA) was reportedly blocked due to Elon Musk’s influence. He also sheds light on the plight of Christina Balan, a former Tesla employee who was allegedly forced to resign after raising safety concerns. Whistleblowers within the company, O’Dowd argues, have faced severe repercussions—whether through legal battles, smear campaigns, or, in the case of former Tesla technician Martin Tripp, a false report that led to an armed police response.

O’Dowd further critiques Tesla’s marketing tactics, arguing that staged product demonstrations for Full Self-Driving, the Cybertruck, and solar roofing systems have misled consumers and regulators alike. He warns that the company’s pattern of deception, coupled with a lack of accountability, poses serious ethical and safety risks.

Used car salesmen at the White House.

Scott Douglas Jacobsen: On the topic of progress, I’d like to discuss Tesla’s critics. What typically happens to those who have publicly scrutinized Tesla or its products? This isn’t about Elon Musk’s personality or politics, but rather about product-based critiques. When someone systematically evaluates Tesla’s claims, gathers evidence, and reports on the real-world performance of its products, what kind of response do they usually face?

Dan O’Dowd: It depends, but there’s a troubling trend. Let me give you an example. There’s a woman named Missy Cummings, a former fighter pilot and a professor at Duke University. Her expertise lies in safety and automotive engineering, though I don’t recall her specialty. About three or four years ago, she put a couple of her grad students on Tesla’s Full Self-Driving beta program to evaluate it. They wrote up a report detailing how bad the system was, and the response was vicious.

She was inundated with attacks—vicious ones. We’ve got documentation of tweets sent to her. She was accused of being a porn star, among other absurd and offensive things. It was a ridiculous smear campaign aimed at discrediting her because she’s an authoritative figure in her field.

Jacobsen: Did that affect her career or ability to continue her work?

O’Dowd: It did. At one point, NHTSA—the National Highway Traffic Safety Administration—tried to hire her. She’s a respected expert, after all. However, Elon Musk called the heads of NHTSA and screamed at them, demanding that she be disqualified because, according to him, she was “biased” against Tesla.

The irony is that she was critical of Tesla because the product is terrible. Yet Musk essentially got to choose his regulator, saying, “This person can’t oversee us because they’re critical of our product.” She was disqualified.

Jacobsen: What is she doing now?

O’Dowd: She works for the California DMV and attends a new university—though I don’t recall which one. We’ve got all of that documented if you want it.

Another example is Christina Balan. She worked for Tesla and received an email from Elon Musk—not just her, but the entire company. The email said, “If you ever identify a safety issue, report it to your boss or whoever handles such matters—but also email me directly because I want to ensure it gets followed up.”

If you sent safety concerns directly to Elon, the issues would be taken seriously. Employees knew that the responsible parties would be pressured to follow up once it reached Elon. One employee, Christina Balan, found a safety defect in the car. It involved the floor mats, which would curl up and potentially block the accelerator or brake pedal. She wrote a report, sent it to the appropriate department, and, as instructed, also sent a copy to Elon Musk.

The next day, she was called in and asked to “come with us.” They put her in a room with no windows and interrogated her with security personnel present. She asked, “What is going on?” They accused her of claiming that Tesla was unsafe. She responded, “What? I was following instructions. I have the email that said to send safety concerns directly to Elon.”

Jacobsen: What happened next?

O’Dowd: They told her she had to resign. She said, “I don’t want to resign. I’m not leaving the company.” But they insisted, saying, “You have to resign.” According to her story—which, to be clear, I’m recounting as she told it—they then threatened to revoke the green card applications for everyone in her department if she didn’t resign immediately.

Christina was an immigrant on an H-1B visa, and they used that as leverage. Essentially, they told her that not only would her green card application be jeopardized, but so would those of her colleagues. Under that pressure, she left the company. Since then, there have been numerous lawsuits, and it’s turned into a gigantic mess. You can verify this. We have all the documentation.

Jacobsen: That’s shocking.

O’Dowd: It gets worse. There’s another case involving a former Tesla employee in Norway. To be clear, what he did was not legal, but it highlights internal issues at Tesla.

This employee was upset with Tesla over some unresolved matter—I don’t recall the exact details—and decided to take a copy of Tesla’s customer support database and send it to a European newspaper, Der Spiegel or another major European outlet. The newspaper started digging through the database, and the findings were shocking. There were numerous documented cases of questionable practices.

For example, customer support employees were trained to gaslight customers who came in with complaints. If someone said their car wasn’t achieving the advertised mileage per charge, the support staff were instructed to talk the customer out of filing a claim.

Here’s the kicker: every time a staff member successfully persuaded a customer not to file a complaint, they’d ring a bell to celebrate. It was a culture of rewarding employees for dismissing legitimate customer concerns.

Jacobsen: That’s appalling.

O’Dowd: Absolutely. There’s more, too, like issues with the front axle. These problems and the culture around them have been documented in articles, and the fallout has been significant. There was a claim that the front axle on Model X vehicles could break. The regulators investigated and issued a recall in China, requiring Tesla to fix the problem.

When American regulators found out about the Chinese recall, they decided to open an investigation and potentially issue a recall in the U.S. Tesla, however, pushed back, saying, “No, we’re not going to do a recall.” Their argument? “That’s bullshit. We were forced to do that in China. Those regulators hate us and want to put us out of business. It’s unfair.” Tesla denied any front axle or suspension issue, calling the entire claim “ridiculous.”

Jacobsen: That’s an incredibly toxic culture.

O’Dowd: It was, and the whistleblower paid a heavy price. He was blasted from all sides, received death threats, and his life was completely upended.

Another case involves Martin Tripp, who worked at Tesla’s Nevada factory. He claimed significant waste and fraud was happening inside the company. Tripp leaked technical data to a reporter, which was likely illegal. Still, the reporter published a series of stories based on the information.

Jacobsen: How did Tesla respond?

O’Dowd: Tesla was furious. They read the stories and immediately tried to find out who the leaker was. They tapped employees’ phones and conducted internal surveillance until they identified Tripp as the source.

Jacobsen: That’s incredibly invasive.

O’Dowd: These cases highlight how Tesla deals with criticism—through aggressive tactics aimed at silencing critics and whistleblowers rather than addressing the underlying issues.

They eventually confronted him, though I’m unsure if he was officially fired. Regardless, it became a big issue, and Tesla was upset about it. What happened next was outrageous. Tesla allegedly told the police that Martin Tripp had threatened to return to the factory and “shoot the place up,” which he hadn’t.

Tripp, terrified, had holed up in a motel in Reno, Nevada because he feared for his safety. The police couldn’t find him initially, so they put out a BOLO—“Be On the Lookout”—for a potential shooter.

Elon Musk, a walking PSA of why drugs are bad.

Jacobsen: How did they figure out where he was?

O’Dowd: That’s the questionable part. It’s speculated that Tesla told the police where Tripp was hiding, but how did they know? Most likely, they had hacked his phone or used some other surveillance method to track him down.

There’s a podcast series—three or four episodes—dedicated to investigating Musk’s tactics, including accusations of spying on critics, stalking them, and gathering personal information about anyone who speaks out against him. From what I’ve heard, the reporting on this is very thorough.

Jacobsen: What happened after they located him?

O’Dowd: Tesla informed the police that Tripp was holed up in a specific motel room in Reno. The SWAT team was deployed, with officers arriving armed and ready, fingers on triggers, under the impression that Tripp was a dangerous shooter planning to attack the factory.

They dragged him out of the motel room. He was crying as they pulled him out, understandably terrified. Thankfully, the officers didn’t shoot him, but this was effectively a case of swatting. Filing a false shooter report like that is incredibly dangerous—it could have easily ended in someone being killed.

Jacobsen: That’s horrifying.

O’Dowd: What Tripp did was wrong—he took proprietary data from Tesla and gave it to a reporter, which he shouldn’t have done. But swatting someone, putting their life at risk like that, is far worse. All it takes is one overanxious officer pulling the trigger for it to end in tragedy.

Jacobsen: Were there other incidents like this?

O’Dowd: Another one involving Elon Musk when he took over Twitter. When Musk took over Twitter, the “Trust and Safety Team” was in place. It was a euphemism for censorship—deciding what content could stay up and what needed to be taken down. When Musk bought Twitter, he initially didn’t fire the team’s head. Musk publicly praised him, saying he was a great guy doing a fantastic job and that he’d keep him around to continue his work.

However, as Musk started implementing new policies, the dynamic changed. The guy, realizing he no longer fit in, quietly left. He didn’t make a scene, didn’t badmouth Musk, didn’t go to the press. He wanted to move on, find another job, and start fresh.

Jacobsen: That seems like a reasonable approach.

O’Dowd: You’d think so. But Elon, being Elon, had a fit. He got pissed off and sent the hordes after the guy. Suddenly, the man was being harassed—people showed up at his house, issued threats, and made him fear for his safety. It got so bad that he had to move. He left his home and relocated to escape the storm Musk unleashed.

Jacobsen: That’s extreme.

O’Dowd: It is. And the ironic part is that this guy wasn’t looking to cause trouble. He wasn’t like others who went to the press with accusations or tried to stir things up. He just wanted to leave quietly. But Elon, true to form, made it personal and turned it into a crisis.

Jacobsen: This behaviour seems to be a recurring theme with Musk.

O’Dowd: During his recent drama involving lawsuits—or “lawsuit, no lawsuit, lawsuit, no lawsuit”—Sam Altman publicly said on a prominent news show, “Elon is a bully.” Altman also listed several prominent figures in the tech space who have been victimized in similar ways. Musk’s behaviour—getting into fights, chasing people down, and harassing them—seems entirely in character.

Jacobsen: Do you have examples of Musk acknowledging this kind of behaviour?

O’Dowd: He’s made some chilling statements. One of his tweets reads, “There is a large graveyard full of my enemies.” Another says, “I don’t start fights, but I always finish them.” These are classic mafia-don-style threats, and they reflect his approach to conflict.

Jacobsen: Is it true that Tesla has been involved in hundreds of lawsuits ranging from alleged fraud to labour disputes?

O’Dowd: Yes, I believe that’s true. I don’t have an exact count, but Tesla has been sued for fraud, labour disputes, safety issues, and other issues. The number of lawsuits is likely staggering.

Jacobsen: How do Elon Musk’s political affiliations, along with customers’ discomfort with some of these perceived or actual affiliations, impact Tesla’s image and, therefore, its sales? We discussed this earlier, but I’d like to explore it further.

O’Dowd: It’s clear that the people most likely to buy an electric car are typically liberals, environmentally conscious individuals, and those concerned about climate change. That’s been the core demographic. These customers wanted an alternative to gas-powered vehicles. When Elon Musk delivered an electric car, they lined up to buy it and were happy with their purchases.

But now, Musk’s recent opinions—opinions he’s been moderately open about—are creating friction. For example, he has said publicly that he voted for Biden and was a Democrat, supporting environmental causes and the reduction of CO₂ emissions. But recently, he’s made comments that contradict those earlier positions.

Jacobsen: What kind of comments?

O’Dowd: He’s said things like, “We shouldn’t be so hard on oil and gas companies because without them, we’d be doomed.” He’s also pointed out that most electricity used to power electric cars comes from the electric grid, which still relies heavily on fossil fuels. Essentially, he’s suggesting that if everyone switched to electric vehicles tomorrow, the grid wouldn’t be able to handle the demand. We’d need to build many more power plants—many of which would still burn fossil fuels.

These comments represent a shift in his public stance, and they’ve alienated many of his earlier supporters. The people who once saw him as a champion of environmentalism are now questioning his motives and direction. Some are saying, “I don’t recognize this guy anymore. I don’t support anything he’s doing.”

Jacobsen: Twitter is another factor that’s caused controversy.

O’Dowd: The acquisition caused much backlash when he bought Twitter, but let’s set that aside for now. He fired half the staff on day two—or shortly after taking over. There couldn’t have been enough time to do any meaningful analysis to determine who should stay and who should go.

Typically, a manager would take at least a day or two to review team structures, evaluate performance, and decide who to retain. Musk didn’t bother. He sent an email to the entire staff with two options: Check the first box to agree to work 80 hours a week, be “super hardcore,” and spend at least 40 hours a week in the office. Check the second box to accept a three-month severance package and leave the company.

Thousands of employees were fired this way without any real review or evaluation. Within a few months, Musk cut 75% of Twitter’s workforce.

Jacobsen: That’s a staggering number.

O’Dowd: It is. And what’s interesting is that he made these drastic cuts so quickly, without regard for the platform’s long-term implications or immediate functionality. It wasn’t just controversial—it was unprecedented.

Jacobsen: How did Elon Musk make those decisions and implement such drastic changes on Twitter?

O’Dowd: It’s interesting. There’s a theory supported by some recent evidence: Musk may have relied heavily on employees with H-1B visas or those on green card pathways because they couldn’t leave.

Here’s how it works: If someone is on an H-1B visa or in the green card process leaves their company—whether by quitting or being fired—they must start over. They need to find another company willing to sponsor them, fill out all the paperwork again, and reset the clock on a process that takes three to five years. Essentially, they’re stuck.

The theory is that Musk rebuilt Twitter around these employees because they didn’t have the option to leave. When he told them to work 80 hours a week, they responded, “I’ll do it until I get my green card, and then I can quit.” They were too invested in the process to walk away, so they had no choice but to comply.

Jacobsen: That’s a pretty grim strategy.

O’Dowd: It is. This approach is in stark contrast to how Twitter used to operate. Before Musk, Twitter focused on making employees as comfortable as possible—offering generous time off, flexible work conditions, and various perks. Musk eliminated all of that within days.

It was a complete cultural overhaul, similar to Donald Trump’s issuing executive orders. Musk essentially rewrote Twitter’s playbook, cutting perks, firing thousands, and demanding extreme work hours. Despite widespread complaints and staff departures, the company is still alive, but the workplace culture is now unrecognizable.

Jacobsen: It reflects his broader, “brutal” approach to leadership.

O’Dowd: This “brutal” approach isn’t limited to Twitter. Tesla has faced significant labour issues, including sexual harassment allegations. Musk has made some telling statements about lawsuits. At two different times, he’s said something like this: “We would never settle if we were not guilty, and we would always settle if we were guilty.”

Jacobsen: That’s quite an admission.

O’Dowd: It is. By Musk’s logic, if Tesla settles a case, it implies guilt. Take, for example, the case involving a private jet flight attendant who alleged Musk asked for a sexual massage after a regular massage. She claimed he offered her a horse in return. Tesla ended up settling the case.

Jacobsen: And people pointed to his earlier statement, right?

O’Dowd: Many people concluded, “Well, if Musk says they’d never settle unless they were guilty, then settling this case makes them look guilty.” Whether or not that’s the whole story, it certainly doesn’t help Tesla’s image.

Jacobsen: Based on Musk’s statements, if Tesla wanted to avoid the appearance of guilt, they would need to fight lawsuits to the end instead of settling. But Tesla has faced numerous complaints.

O’Dowd: There have been countless complaints, particularly about harassment. There are also ongoing lawsuits related to racial discrimination, and if you read those complaints, they’re horrifying. It’s like reading about 1950s Alabama or 1980s apartheid. I’m serious—you need to read them.

Jacobsen: That bad?

O’Dowd: Yes. State-level and federal complaints have been filed with the Equal Employment Opportunity Commission (EEOC). The allegations are shocking, and the cases are still ongoing. It’s been years, and nothing has been fully resolved yet.

Jacobsen: What about data privacy concerns? In 2023, there were lawsuits about Tesla employees allegedly sharing sensitive videos and images captured by customers’ car cameras. Do you have any reflections on this issue?

O’Dowd: Yes, those reports are true. Tesla vehicles have eight cameras, which are always recording. The company can turn those cameras on at any time. Employees had access to the footage, and when they found something they thought was “fun” or “interesting,” they shared it internally.

Jacobsen: What kind of footage are we talking about?

O’Dowd: It ranged from bizarre to deeply invasive. For example, there were videos of people having sex in their garages or even inside their cars. There were also videos capturing private conversations and other personal moments. Because the cameras always record in all directions, they also pick up nearby activities, like people walking or interacting near the car.

In some cases, the footage included horrific car crashes—sometimes not involving the Tesla itself, but incidents the Tesla’s cameras witnessed. Employees reportedly shared videos of these crashes, including those where people died. These videos circulated internally within Tesla, though I don’t recall if there were allegations of employees sharing them outside the company.

Jacobsen: That’s a serious breach of privacy.

O’Dowd: The fact that employees had access to such sensitive and personal footage—and could share it casually—raises major concerns about internal controls and data privacy at Tesla.

Putting eight cameras on your car is a problem—someone is always watching. In China, Teslas were restricted from certain government buildings because officials expressed security concerns that the vehicles’ external cameras could be used for surveillance. The Chinese government, citing national security risks, decided to limit Tesla vehicles near sensitive sites.

Jacobsen: Many ambitious or overhyped targets and delivery dates often fail to be met. Based on your analysis and expertise, Tesla’s Full Self-Driving (FSD) is the quintessential example. However, there have also been significant delays in Model 3 production and solar-powered Superchargers. Specifically, in terms of marketing and business ethics—what are your thoughts?

O’Dowd: Yes, Tesla has missed many deadlines. The solar-powered Superchargers are a good example. Initially, Musk claimed they would be implemented. However, people pointed out that using electricity from the grid still meant relying on fossil fuels, which undermined the environmental benefit. In response, Musk stated, “No, no, no. We’re going to use solar panels to charge at the Superchargers.” However, only a handful of Supercharger locations have been equipped with solar panels, and they generate a fraction of the required energy.

A large solar array would be necessary to fully power a Supercharger station, likely requiring an acre or more of panels to provide sufficient energy. Thus, the promise of widespread solar-powered Superchargers was significantly overstated.

Another example is Tesla’s solar roof. This is a somewhat complex story, but SolarCity—a company in which Elon Musk was the largest shareholder—was struggling financially. His cousins, Lyndon and Peter Rive, were running a business that was losing money on solar panel installations. The company was on the verge of collapse, which would have reflected poorly on Musk. To prevent this, Tesla acquired SolarCity in 2016, a controversial move among investors, as it bailed out a financially unstable company.

To promote the concept of Tesla’s solar roof, Musk staged a demonstration on the set of Desperate Housewives at Universal Studios. The event showcased what appeared to be functioning solar roof tiles. Still, later reports suggested that the display tiles were not operational. The idea was to create roofing materials integrated with solar cells, eliminating the need for traditional panels mounted on top of roofs. While Tesla does sell solar roof tiles, their production and installation have been slow, with significant challenges in scaling the technology.

So you didn’t have to have a roof and then put solar panels on it. Instead, you tiled the roof with these solar tiles, which were supposed to be cheaper, faster, and revolutionary.

When Musk inspected the prototype, he told them to build a solar roof, but they had no idea what he was talking about. They improvised something hastily, and when he saw it, he said, “This looks terrible. You can’t put this on a roof.” Aesthetics are important to him, so he immediately rejected it.

He then instructed his team to fabricate something entirely fake—ceramic tiles with no solar capability whatsoever—no wires, no photovoltaic cells, nothing. These were just ceramic tiles in various interesting colors. He ordered the entire Desperate Housewives set—six houses or so—to be reroofed with these fake tiles to showcase his “great new solar roof” concept, which he claimed would revolutionize solar installations worldwide.

Musk announced that Tesla would produce 5,000 of these per week or some other exaggerated number. He invited the press—all the business and technology media—and unveiled his big revelation. He declared, “Look at these houses. These are the solar panels of the future.” The media ran with it, publishing glowing stories about how this would change the world.

But all the roofs were fake. The solar panels were fake—completely. That entire event is documented in Elon Musk, the biography by Walter Isaacson. There’s a whole section in the book that covers this. The entire thing was fabricated.

When Musk ordered the tiles to be installed, his team did not follow his instructions blindly. Instead, they installed a single roof with real prototype solar tiles—the ones they were actually working on. But when Musk arrived for the inspection before the event, he looked at them and said, “What the hell is this? These look terrible.” When told they were the real solar tiles, he ordered them removed immediately and replaced with fake ones.

So he knowingly swapped out non-functional prototypes—at least an attempt at a real product—for completely fake tiles for showmanship. It’s the same pattern with Tesla’s humanoid robot, Optimus. At its unveiling, people in robot suits performed behind Musk. It was totally staged.

That’s how he operates. Every demo is a fake.

I almost forgot—the Cybertruck. I have to say, when I first saw it, the demonstration was impressive. Musk wanted to race a Porsche 911 against the Cybertruck. A real sports car versus an electric pickup—who would win? So, he set it up, filmed the whole thing, and put on a big show.

The surprising part came when the Cybertruck beat the Porsche in a quarter-mile race. It looked incredible. Then, the camera panned out, and the big reveal happened—the Porsche 911 was towing another Porsche 911. That’s right. A Cybertruck towing another vehicle supposedly beat a standalone Porsche 911 in a drag race. It was an impressive stunt, and it got press coverage worldwide. People were calling the Cybertruck revolutionary.

But then the details started coming out. First, the Porsche 911 they used was reportedly one of the cheapest, weakest models available. Second, Musk claimed it was a quarter-mile race, but it wasn’t—it was an eighth-mile. Once people analyzed the footage and reconstructed the distance, they realized the deception. What is the reason for calling it a “quarter-mile”? Because that’s the standard measure for drag racing. An eighth mile isn’t the same, but he had to claim to add legitimacy.

Why shorten the race? Because in a full quarter-mile, the Cybertruck loses. They must have tested it and realized it couldn’t beat the Porsche over that distance. So, they adjusted the race to an eighth mile—just enough for the Cybertruck to pull ahead while towing. It was completely misleading. Later, real Porsche 911s, driven properly, easily outperformed the Cybertruck in actual drag races. The entire thing was a staged marketing stunt designed to make the Cybertruck look like the fastest truck on the planet.

Then there was another fake test—a Cybertruck versus a Ford F-150 in a tug-of-war. They showed the Cybertruck dragging the F-150 backward as if it were effortlessly superior. However, there was a major problem: Tesla used a two-wheel-drive F-150 against a four-wheel-drive Cybertruck. Once someone brought in a proper four-wheel-drive F-150 for the same test, it outmatched the Cybertruck. Again, this is another staged demo—completely misleading.

Everything was fake—all fake.

Then you have 2016—the infamous Full Self-Driving (FSD) announcement. Elon Musk tweeted, “Here’s a video of a Tesla driving itself from a house to an office—no human input—navigating surface streets, highways, and even parking itself.” The video made it look like FSD was already a reality.

Years later, during a lawsuit, the head of Tesla’s FSD engineering was put under oath in a deposition. He was asked about that video. His response? The test Tesla used to film the video crashed into a fence. They had to cut that footage out.

The car wasn’t truly driving itself—it was a carefully curated and edited presentation. They had staged the entire thing to make it appear functional, even though the technology wasn’t there.

They did dozens and dozens of runs. They took clips where the system didn’t fail, cut out the mistakes, and pieced together a fake drive that looked like the car could go autonomously from Point A to Point B. They removed all the parts where it failed, used camera cuts to hide errors, and manufactured the illusion that Full Self-Driving (FSD) was fully operational.

Seven years later, we tried the same thing. Within 100 yards, the car got stuck on the sidewalk. It decided to drive up the curb, got stuck, and failed repeatedly. There was no way the technology worked as advertised in that original video. It was a complete lie.

Even the head of Tesla’s own FSD engineering team later admitted it. Musk had called him and said, “I want a video of how great Full Self-Driving will be someday. I know it doesn’t do everything today—we’re fixing that—but I want a video of what it will look like in the future.”

So, the engineers put together what they thought was a concept video—a vision of the technology’s potential. But when Musk got it, he released it as reality, claiming this was what FSD could already do. The engineers had been misled, thinking they were making a prototype demo, and Musk sold it as a finished product. The entire thing was a fraud.

That was Full Self-Driving. Then there was the robot, the solar roofs, the Cybertruck tug-of-war, the quarter-mile race, and Optimus folding a shirt.

That was a good one. Musk posted a video of Optimus, the humanoid robot, folding a shirt. The idea was that these robots could eventually work as household assistants—cleaning, organizing, and doing chores. The video made it look like Tesla had built a breakthrough AI-powered robot capable of delicate, precise tasks.

Then, people took a closer look. Someone noticed a human hand in the lower-left corner of the frame, moving in perfect sync with Optimus. They had put a guy in a haptic suit, directly controlling the robot’s movements in real-time. Optimus wasn’t folding the shirt—the human was. The entire demonstration was staged—another complete fake.

Everything Musk does is fake. Every major product launch includes some misleading demo. It’s incredible. Every time Tesla unveils something new, it looks groundbreaking—until you realize it doesn’t work as shown.

And yet, he’s still standing. How many SEC violations is this? How many consumer fraud cases? He tells people that the product exists, that it works today, and that they can buy it now. Customers pay, and then—nothing. None of it works as promised. It’s astonishing.

And that’s not even getting into the other problems—like allegations of workplace discrimination and safety violations.

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

DAN O’DOWD ON ELON MUSK’S EMPIRE OF BROKEN PROMISES

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): СокальINFO

Publication Date (yyyy/mm/dd): 2025/03/11

Dan O’Dowd is a world-renowned expert in developing software that is both fail-proof and impenetrable to hackers. His work underpins some of the most critical technological advancements in defense and aerospace, including the secure operating systems for Boeing’s 787 Dreamliner, Lockheed Martin’s F-35 fighter jets, the Boeing B-1B intercontinental nuclear bomber, and NASA’s Orion Crew Exploration Vehicle. Since graduating from the California Institute of Technology in 1976, O’Dowd has been at the forefront of designing safety-critical systems and unhackable software, shaping the standards of modern cybersecurity over four decades.

In this conversation, O’Dowd takes aim at Elon Musk, dissecting the billionaire’s lofty promises and self-mythologizing. Biographers Walter Isaacson and Ashlee Vance have described Musk’s empathy as “warped”—a characterization O’Dowd expands on, arguing that Musk’s ambitions, from Mars colonization to Tesla’s vision for sustainable transportation and AI dominance, are less about innovation and more about marketing spectacle. He critiques Musk’s pattern of revisionist history, reckless leadership, and a track record of grand promises that frequently go unfulfilled—such as Tesla’s never-realized affordable car and SpaceX’s ongoing struggles.

O’Dowd also challenges Musk’s self-proclaimed Asperger’s diagnosis, arguing that it serves as a convenient excuse for erratic behavior rather than a genuine explanation. He draws comparisons between Musk and cult-like figures such as Keith Raniere, suggesting that Musk’s public persona is carefully crafted to mask his true motivations: power, control, and self-enrichment.

(via CNN)

Scott Douglas Jacobsen: Regarding empathy, Walter Isaacson has outright stated that Musk lacks it. Ashlee Vance, another biographer who spent three years studying Musk’s life, arrived at a similar conclusion. At the time of his research, Vance was a veteran journalist for Bloomberg Businessweek, and in 2015, he published Elon Musk: Tesla, SpaceX, and the Quest for a Fantastic Future. His assessment? Musk’s sense of empathy is, at best, distorted—if it exists at all.

Vance put it this way: “Elon has the weirdest empathy of anyone I’ve ever encountered. He doesn’t have a lot of interpersonal empathy, but he has a lot of empathy for humanity.”

That statement alone is telling. If someone lacks interpersonal empathy—true, human-to-human emotional connection—can they really be considered empathetic? What they seem to possess instead is cognitive empathy: an intellectual understanding of emotions rather than a genuine emotional experience of them.

This distinction is one I’ve heard repeatedly from experts on narcissism and psychopathy. Figures like Musk don’t experience emotions the way most people do; they recognize how emotions function, but only in a detached, strategic sense.

When Musk speaks of “humanity,” he is speaking in abstraction, not in terms of individuals. And here’s the problem: only individuals exist. The notion of “empathy for mankind” is, in reality, not empathy at all.

Dan O’Dowd: It’s a sales pitch—a marketing tool to make his vision sound inspiring enough for people to join his cause. And that’s the key: it’s always about him being in charge. He doesn’t care about humanity—unless he’s running it. That’s the only condition under which he’s invested.

And we’re not the only ones who see this. Sam Altman, CEO of OpenAI, once said: “Elon wants the world to be saved—but only if he can be the one to save it.” That line stuck with me because it’s completely true.

I don’t think Musk experiences sympathy at all, and in some ways, that’s one of his greatest strengths. He doesn’t care about hurting people or the destruction he leaves behind. If you get in his way, he’ll run you over without a second thought. You are not a person to him. You are an obstacle that needs to be removed.

And this is where I reject the idea that Musk’s behaviour is due to Asperger’s or autism. That’s just another layer of fiction he’s built around himself. Musk has claimed to be on the spectrum. Still, there is nothing in his personality that actually aligns with autistic traits. People with autism often struggle with social cues and norms. Still, they are also deeply loyal, morally driven, and emotionally intense. They don’t manipulate people for sport. They don’t fabricate realities to maintain control. They don’t ruthlessly discard people the moment they are no longer useful.

What Musk exhibits is not autism. It’s unchecked narcissism, sociopathy, and a pathological inability to care about anyone but himself. The idea that he’s autistic is just another lie—another excuse—to explain away his callousness and cruelty.

Musk’s claim of Asperger’s is just another one of his excuses—a convenient way to justify his erratic behaviour and impulsive decisions. It gives him something to fall back on whenever he does something insane or socially inappropriate. He can say, “Oh, well, I have a diagnosis, so I sometimes say crazy things and act in funny ways. It’s a condition—I can’t help it.” But that’s not what’s really happening.

The reality is that Musk never developed self-control. He never developed the internal mechanisms that most adults do. Everything about his behaviour suggests he is stuck at 13 years old. Everything is new and exciting, and everything is about instant gratification. He never learned about the real consequences of life. He has been sheltered in a way that most 13-year-olds are sheltered, but what happens between ages 13 and 18 for most people? They grow up. They face the real world. They learn that actions have consequences.

But Musk never had that moment. He never went through that transition. He has been frozen at that stage of development ever since. That’s my personal belief—of course, I don’t have a medical test for it, nor does he. But his supposed Asperger’s diagnosis? It’s another convenient excuse to deflect accountability and say, “Oh, I can’t help it. That’s just my condition.” When, in reality, it’s just his lack of self-control.

Elon Musk and Argentine President Javier Milei. (Gage Skidmore)

Jacobsen: Let’s discuss Musk’s so-called “visionary” ideas. For years, he has championed grand ambitions—making humanity a multi-planetary species, carrying the light of human consciousness into the cosmos, and expanding civilization beyond Earth. To his credit, he has remained consistent in promoting these ideals.

On the surface, it all sounds poetic, almost lyrical—language designed to inspire. But what is the true function of these statements? Are they genuine aspirations, or do they serve another purpose? Are they, in the end, just another tool of manipulation, carefully crafted to rally people behind him?

O’Dowd: The answer is obvious. These visions are completely fabricated. Some are ripped straight from science fiction books and movies that Musk read as a kid. Others are just marketing slogans designed to give people “precedents and superlatives,” as he puts it, to motivate them. But none of them hold up under any level of scrutiny.

Take the Mars Colony idea—a million people on Mars. It’s preposterous. No serious planetary scientist thinks this is remotely feasible. Mars has no oxygen, no water, and is freezing cold nearly all the time. These are big problems. You need air and water, and Mars doesn’t have them.

Sure, some of these things could be manufactured—with enormous amounts of electricity. But where does that electricity come from? Unlike Earth, Mars doesn’t have fossil fuels—there were no dinosaurs or trees 300 million years ago that could have turned into oil or coal. So, that’s not an option. Solar power? Good idea—except Mars gets half the solar radiation that Earth does. That’s not necessarily a dealbreaker, but it does make things harder.

And then there’s the dust storms. Every so often, Mars gets a planet-wide dust storm that lasts for months or even years. Good luck keeping solar panels running through that. You’d need enormous battery storage—but even on Earth, we don’t have battery technology advanced enough to store months of electricity. And we certainly wouldn’t be able to ship that much battery capacity to Mars.

So now we’re looking at no energy, water, or air. What are these one million people supposed to do? It’s simply impossible. And then you get to the industrial problem. To sustain one million people, you’d need a full industrial civilization—semiconductor factories, plastics factories, concrete production. Oh, and guess what?

Mars doesn’t have concrete.

Concrete is made from limestone, clays, and specific minerals that Mars lacks. So, how exactly do you build anything? And what about metal mining? Sure, there might be metals underground, but we don’t know where they are, we don’t have a way to find them, and we don’t have the equipment to mine them.

It’s absurd.

Then there’s Optimus, the humanoid robot. Musk claimed that Optimus would end poverty and that every person on Earth would have everything they wanted because robots would do all the work. It’s the same nonsense utopia every scammer has sold since dawn. But not everybody can have what Musk has. There isn’t enough material on Earth to give every person a Gulfstream G650 private jet, a mansion, and billions of dollars. The math doesn’t work. It’s logistically impossible.

Then there’s Neuralink—which Musk claimed would cure paralysis and restore sight to blind people. It’s just another Jesus-level miracle he’s selling. The spinal cord repair claim? Completely ridiculous. The restoring vision claim? Utterly unproven. But Musk knows that if he says, “I can make the blind see and the crippled walk,” he’ll get people to throw money at him. It’s a modern version of what revival preachers did in the 19th century—bringing people up on stage, “healing” them and collecting donations.

And then there’s The Boring Company, which is supposed to revolutionize underground transportation. So, what has it actually done?

One tunnel in Las Vegas.

That’s it. And what is this tunnel? It’s just a small underground road where Teslas drive slowly in single file with human drivers. That’s the entire achievement of The Boring Company after ten years.

This is the pattern. The Mars Colony? Fake. Optimus? Fake. Neuralink’s miracle claims? Fake. The Boring Company? Useless. But people keep believing him. They keep giving him money.

Because that’s his real skill. Not building things. Not designing things. Selling dreams.

Musk’s xAI, the so-called cutting-edge AI company that can’t even spell Pennsylvania correctly. And that’s where we are now—none of this makes sense.

And let’s not forget Tesla’s so-called “Secret Master Plan.” In 2006, Musk published what he called the “Secret” Master Plan—which wasn’t actually secret. It was just another gimmick. He laid out a three-step vision for Tesla’s future:
Step one – build the Roadster, an expensive sports car, and sell it to rich people. Step two – take those profits and build a mid-range electric car. Step three – use those profits to build a mass-market, affordable electric car.

It sounded like a brilliant long-term plan. Only one problem: It never actually happened.

Yes, Tesla built the Roadster. But Musk didn’t invent it. He didn’t design it. The actual founders of Tesla had already developed the Roadster prototype before Musk entered the picture. He didn’t have the original idea and didn’t do the engineering. But what did happen?

They shipped the Roadster, but they lost a lot of money on it. There were no profits to fund the next step. So what did Tesla do? Did they build an affordable electric car next? No. Instead, they built the Model S, a luxury electric car.

I bought one myself—for $105,000. I was among the first 2,000 buyers. That is not an affordable electric car. Even today, with government incentives, a Model 3 still costs $40,000+. That’s mid-range at best, but it’s not affordable for most people.

And what about Step Three—the truly affordable mass-market electric car? It was cancelled. It’s in Isaacson’s biography. Musk himself admitted it. He has since confirmed that Tesla will not make a low-cost electric car.

Why? Because he can’t make any money off it. That’s why he’s not doing it. Tesla’s whole purpose was supposed to be making electric cars affordable for the masses. That’s how you transition the world to renewable energy for transportation. That’s how you make a real difference. But after 17 years and a trillion-dollar company, Musk has given up on that mission.

Let’s break this down: If only the rich could afford electric cars, how much of a real impact would EVs have on the environment?

If only 10% of the population switches to EVs, that’s only a 10% reduction in emissions—right? No. Because 70% of the electricity grid still runs on fossil fuels. So the actual impact is 3% of 10%—basically nothing.

And the wealthy—the people most likely to buy Teslas—also have the biggest carbon footprints. They fly private jets, own multiple homes, and consume more energy than the average person ever could. So, even if all of them drive EVs, the net impact is minuscule.

This is why Tesla has failed its own mission. Musk was supposed to lead the world toward a sustainable transportation revolution. But instead, he’s abandoning the idea of affordable EVs altogether.

But you know who isn’t giving up? BYD.

BYD just released an $11,000 electric car. That’s an affordable price almost anyone can afford, and it can change the market.

Musk had 17 years and trillions of dollars to do this. He didn’t. BYD did.

If only the upper-class switches to electric cars while everyone else continues driving gasoline-powered vehicles, then we haven’t solved anything. That applies to the U.S., where 70% of Americans still drive gasoline cars, and India, Africa, and the rest of the developing world, where billions rely on traditional fuels. Switching to electric vehicles only works if EVs become cheaper than gas-powered cars—or at least close enough in price to make switching a realistic option for the masses.

However, Musk’s entire strategy has been the opposite. Instead of making affordable electric cars, he focused on luxury EVs. And make no mistake—Teslas are still categorized as luxury vehicles. So what is the point of an electric car company that makes less than 1% of the world’s cars—only to be sold to rich people?

The real purpose of Tesla isn’t to solve climate change—it’s to sell wealthy people a badge of moral superiority. Tesla is a status symbol, a way for the rich to look down on the poor who still drive gas-powered cars and blame them for ruining the planet. But who actually consumes the most energy? The rich. They are the ones who fly private jets, own massive homes, and produce 5–10 times more carbon than the average person.

Tesla gives those same people an indulgence—a way to pretend they’re helping when they are the problem. But by buying a Tesla, they can say, “I’m part of the solution.” And Musk profits off of that guilt. It’s not the poor farmers in India who are destroying the environment. It’s the tech billionaires in Silicon Valley. But buy an electric car, and suddenly, you’re the hero.

And now? Musk has abandoned the very mission that made Tesla famous.

For 17 years, he was celebrated worldwide as a visionary, a humanitarian, and a man paving the way for a greener future. But now? He’s openly saying he won’t build a truly affordable EV. His own employees at Tesla were plotting behind his back to modify the CyberCab into a $25,000 EV—something that could actually bring EVs to the masses. But Musk figured it out.

And what did he do?

He killed it.

Because the real money—the trillion-dollar valuation that keeps Musk at the top of the world—isn’t in low-cost EVs. It’s in the CyberCab RoboTaxi fantasy. That’s what keeps the stock price inflated. That’s what keeps investors dumping billions into Tesla.

So now, after 17 years, he’s saying: “Actually, I’m not going to do the thing I built my entire reputation on. I won’t make EVs accessible to the masses. Because I can’t make enough money off of it.” The mission that made him beloved, worshipped, and called a humanitarian? It’s over. The only thing that matters to him now is the RoboTaxi scheme, which keeps him the richest man in the world.

(Dawn Project)

Jacobsen: What about the claims of founding?

O’Dowd: Musk did not found Tesla. Legally, he won the right to call himself a co-founder—but only after suing the actual founders into financial ruin. The original Tesla team had already built a Roadster prototype before Musk even joined the company. He did not create the idea, engineer the product, or start the company. He invested $6 million and took over.

Same story with Twitter—he didn’t find it; he bought it.

The Boring Company and Neuralink? Those were his projects.

SpaceX? That’s one company where he was the founder—so credit where it’s due.

But here’s the thing—it shouldn’t even matter. Whether or not he founded Tesla is irrelevant in the grand scheme. It matters to Musk, though, because to him, image is everything. His entire brand is built on being the “genius founder.”

Jacobsen: So, what good can we say about Musk?

O’Dowd: He did play a role in accelerating the EV industry, that’s true. But it wasn’t because of his engineering brilliance—it was because he forced the auto industry to take EVs seriously.

That’s the best you can say about him. He didn’t invent EVs. He didn’t create Tesla. He didn’t make EVs accessible. But he did push the industry forward. But now? He’s walking away from even that accomplishment.

When I bought a Roadster, it was the only electric vehicle on the market. There were no other EVs available to buy. So, in that sense, Musk did build something meaningful. And I’ve thanked him for that—I even wrote an official thank-you note, saying what a great idea it was.

It’s given me 15 years of great entertainment. I drive that car every day, even in the middle of January. I take it through the hills, across the valleys, along the ocean, and into my office. It’s fantastic. I love my Roadster, and I won’t give it up. Actually, I have five Roadsters now—I forgot to mention that. Oops.

So, credit where it’s due—the Roadster was great. And I’ve got to say, the Model S was pretty darn good too. It was electric. It worked. And it still works. We still have our Model S—my wife drives it every day. After 13 years, it’s still going strong. That’s not bad. It’s a nice car—good size, range, solid build. It was a well-designed EV.

But Tesla never made money on it. It was too expensive, and not enough people could afford one. Then there’s the Model X—which I don’t think was a good product. And let’s talk about those Falcon Wing doors—that was pure Musk. You can tell that was one of his stupid ideas. And it never worked properly. It was a gimmick, not a practical feature.

Now, let’s talk about Starlink. It has been useful—once. Except for the one time we needed it, it dropped out. So, yes, that happened. It’s also expensive. And the problem with Starlink? It doesn’t scale well. They’re launching massive amounts of satellites, but they can’t effectively support large numbers of users. We’ll see what happens with Starlink in the long term, but I’m not convinced it’s a sustainable business model.

And then there’s Starship. That thing keeps blowing up. Seven launches—seven explosions. That’s his way of pushing forward with SpaceX, but at this point, it’s trial and error—with many errors.

So, let’s break this down.

Musk isn’t going to fulfill Tesla’s original mission of making affordable EVs for the masses.

For SpaceX, he thinks the key to getting to Mars is to build a Starship—but so far, it has failed.

And then you hear people say, “Musk is a genius because he built a rocket company.” But did he really? No, he didn’t invent the technology. He didn’t design the rockets. What he did do was raise the money. He sucked in $20 billion in funding. And that is something.

But then you have to ask—if you gave someone else $20 billion, could they also build a rocket company?

We landed on the moon before Elon Musk was even born. I watched it happen—well, on TV, but still, it happened more than 50 years ago. We had a rocket called the Saturn V, capable of lifting over 100 tons into space. When Musk first proposed Starship, the original design was supposed to lift 300 tons—then that number dropped to 150—and now? It’s down to around 100.

Jacobsen: So what, exactly, is Musk doing that hasn’t been done before?

O’Dowd: The Apollo engineers built their rockets with slide rules and analog computers. They didn’t have AI, supercomputers, or Musk’s $20 billion war chest. And yet, they did it. Musk, meanwhile, is still blowing up prototypes.

Let’s talk about Tesla’s real founders because Musk’s legal title as “co-founder” does not tell the full story.

Martin Eberhard and Marc Tarpenning were the real founders of Tesla. Musk did not create Tesla. But through legal settlements, Musk secured the right to call himself a co-founder—even though Tesla already had a prototype Roadster before he got involved.

So let’s be clear: Technically? Musk is legally a co-founder—because a court settlement allowed him to claim that title. Chronologically? He is not a real founder.

And Martin Eberhard has never held back his opinion on Musk. In an interview, he said that Musk was one of the biggest assholes he had ever worked with. And this wasn’t coming from some random critic but from one of the actual Tesla founders. This guy has worked with many difficult people in Silicon Valley. That was his paraphrased, direct opinion of Musk.

Jacobsen: And what about the argument that Musk “works his ass off” to save companies?

O’Dowd: Some people—including those who worked with him—claim that sometimes, he does. In his biography, Walter Isaacson describes this phenomenon as “Demon Mode.” Musk goes into a hyper-focused, problem-solving frenzy when things fall apart, pushing everyone around him to the limit. Isaacson might have quoted Kimbal Musk or one of Musk’s close associates when describing this state.

But here’s the thing—Demon Mode isn’t genius. It’s panic-driven chaos. It’s not a sign of great leadership—it’s a sign of a leader who lets everything spiral out of control, only to throw himself into the fire to put out the blaze he helped create.

There’s a difference between being a great strategist and a reckless gambler who sometimes gets lucky. So yes—Musk does have moments where he grinds, works, and pushes through challenges. But they aren’t a sign of discipline or stability—they’re signs of desperation and damage control.

Because the truth is, he doesn’t run companies well. He throws them into chaos, makes huge promises, and only occasionally pulls off a victory. And that’s why he’s been successful. Because when you don’t care about rules, honesty, or people, you can play the game differently than everyone else.

And if you get enough money, you can keep betting big until something works.

Jacobsen: Did Musk find OpenAI, or was he just an early investor?

O’Dowd: He was an early investor and sat on the board. But did he find it? Well, he certainly claims to be the reason OpenAI exists. That’s part of his usual revisionist history—whenever something succeeds, he inserts himself into the origin story.

When OpenAI needed funding, Musk helped fund the project. According to The Economic Times, he was listed as one of the co-founders when OpenAI was launched in 2015. But if you look at more reliable sources, like Euronews or

According to Wikipedia, the founding team included 12 people: Sam Altman, Greg Brockman, Ilya Sutskever, and others.

So yes, Musk was technically a co-founder but not the key operator. He was involved early, put in money, and left the organization when things didn’t go how he wanted. And now? He spends his time attacking OpenAI, claiming it has betrayed its original mission—even though he wasn’t there to build it out.

And that’s a pattern with Musk—being in and out of everything.

The Boring Company—did he find that? Yes. But did it go anywhere? No. It’s still operating but has only drilled one tunnel in Las Vegas and a short tunnel outside the Tesla factory in Texas. That’s it. It was supposed to revolutionize urban traffic but never built a high-speed tunnel system in Los Angeles, the East Coast, or anywhere else.

X (Twitter)? He didn’t find it—he bought it.
Neuralink? Co-founder.
Zip2? Co-founder.
PayPal? Co-founder.

The Musk Foundation? Well, that’s just a personal fund that builds houses for him.

Jacobsen: Wait—didn’t Musk claim he had no houses?

O’Dowd: Yes, he claimed he sold all his homes. But here’s the real reason he sold his properties: tax avoidance.

Musk was holding onto $40 billion in stock options. If he cashed them in while living in California, the state would tax him 13%—over $5 billion in taxes. So what did he do? He moved to Texas, a state with no income tax.

However, California has strict tax rules—they determine residency based on where you own property, where you spend time, and even whether you have a country club membership. If Musk had kept his house in California, the state could have claimed he was still a resident and taxed him accordingly. So, to avoid paying billions in taxes, he sold everything and moved to Texas before cashing out his stock.

So when he pretends he lives in a tiny rented house, it’s not because he’s a minimalist—he needed to ditch his California residency to avoid taxes.

That’s the real story.

So, Musk had to sell all his houses quickly—he had five or six of them and offloaded them as quickly as possible. Why? Because he needed to get out of California before cashing out his stock options. He had to be physically in Texas before executing the sale, or California would take 13% of his $40 billion payout—$5 billion in taxes he was trying to avoid.

That’s the real reason Musk sold his house and moved to Texas. But what did he say at the time? He framed it as some philosophical awakening, claiming he no longer wanted material attachments, houses slowed him down, and he wanted to be free. That was the public narrative. But the real story was simple: It was a business decision to escape California taxes.

Jacobsen: I’ve heard that lie before. After years of interviewing members of high-IQ societies and elite circles, I’ve noticed a recurring pattern. There’s always the carefully curated public face—a façade of genius, altruism, or self-sacrifice. But beneath it? The real game is power, control, and self-enrichment.

Take Keith Raniere, for example. Have you heard of NXIVM or DOS?

What began as a multi-level marketing scheme in the U.S. eventually morphed into a sex cult—one that ensnared powerful and wealthy individuals. Raniere managed to con $150 million from the Bronfman sisters, heirs to the Seagram fortune, by convincing them he was a brilliant philosopher. He even manipulated his way into the Guinness Book of World Records for having one of the highest recorded IQs—an accolade that, at the time, was essentially self-registerable.

But he wasn’t a genius. He lost that $150 million in the stock market because he had no idea what he was doing. Meanwhile, he was secretly running DOS—a group whose name, in Latin, means “master over slave.” Disguised as a women’s empowerment movement, DOS functioned as a recruitment pipeline, ultimately leading women into sexual servitude to Raniere.

And here’s where the parallel to Musk emerges. Raniere meticulously cultivated an image of renunciation—a thinker above material desires, a philosopher unburdened by the trivialities of wealth or power. He presented himself as an ascetic, someone guided by ethics and higher purpose. And yet, behind closed doors, he was indulging in total control, coercing his followers, including celebrities like Smallville actress Allison Mack, into submission.

His downfall? Branding. Quite literally. His followers were burned—marked near their groins with his initials, as if they were cattle. That moment shattered the illusion. It led to his arrest, prosecution, and a prison sentence of over a century.

The pattern is clear. The public persona and the hidden reality rarely align.

O’Dowd: Musk pretended to be homeless—but it was just a legal and financial move. He pretends to be a humanitarian, but his actions contradict everything he stands for.

Jacobsen: Thanks so much Dan, I appreciate it.

O’Dowd: Thanks again. It’s been fun.

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

A SCIENTIST ON THE STATE OF SCIENCE IN MAGA AMERICA

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): СокальINFO

Publication Date (yyyy/mm/dd): 2025/02/20

 To avoid any professional repercussions, the interviewee has chosen to remain anonymous. In this conversation, ‘Scientist,’ a leading researcher, examines the growing politicization and suppression of science. He argues that governments are increasingly manipulating scientific discourse to control narratives, particularly on issues like climate change and public health.

The discussion delves into the troubling ways institutions such as the NIH and NSF are being defunded or staffed with political loyalists, threatening the integrity of scientific research. The ‘Scientist’ also draws historical parallels, likening these developments to Lysenkoism in the Soviet Union, where ideology trumped empirical evidence with disastrous consequences.

Beyond the scientific realm, the conversation touches on broader societal concerns, including attacks on women’s rights and the erosion of independent thought. At its core, this interview underscores the urgent need to defend scientific integrity against political interference.

Donald Trump has surrounded himself with anti-science sycophants.

Scott Douglas Jacobsen: What are the most pressing concerns regarding the crackdown on scientists who speak out, as well as the broader assault on science as a discipline—one that relies on government funding, demands highly trained professionals, and depends on career researchers who spend decades building institutions and advancing knowledge?

Scientist: I think the problem is broader—it is fundamentally a crackdown on any center of independent thought. In the current political climate, much revolves around control.

Those in power want to control the narrative. They perceive academics as people who believe they have the freedom to think independently and to express their findings openly. This means that academic conclusions do not always align with the preferred narratives of those in power.

This issue most obviously affects scholars in the humanities, but it also impacts scientists. There are clear cases, such as the climate crisis and greenhouse gas emissions. Every reputable climate scientist agrees that climate change is occurring and is driven by human activity, particularly the release of greenhouse gases.

The only way to mitigate this while maintaining our standard of living is to transition away from fossil fuels. However, this is an inconvenient truth for many industries and political entities. As a result, scientists are often discredited through orchestrated misinformation campaigns amplified by compliant media outlets.

This ultimately undermines trust in the scientific process, turning discussions that should be rooted in empirical evidence into political debates. When scientific findings become politicized, people retreat into ideological camps rather than objectively evaluate the evidence.

One of science’s fundamental lessons is that we must continuously assess situations as new information becomes available. We must make the best possible judgments based on the available evidence. However, this process is increasingly being replaced by a system where people cling to preconceived beliefs and promote arguments that serve their ideological interests, regardless of evidence. In doing so, they discourage genuine inquiry and suppress the pursuit of knowledge.

This, at its core, is an attack on the scientific method.

Jacobsen: A long-standing example of this phenomenon in North America is the persistent effort to insert creationism and intelligent design into school curricula.

Despite clear legal precedents barring these concepts from science classrooms, certain religious groups—primarily evangelical Protestant activists, along with some Catholic factions—continue to push for their reintroduction. These efforts typically sidestep peer review and established scientific discourse, instead relying on political maneuvering and legal challenges. When these challenges inevitably fail in court, activists adapt their strategies and try again, seeking new avenues to influence educational policy.

Scientist: I don’t think they care if they lose the lawsuits. Their goal isn’t necessarily to win but to amplify their message. Legal battles take years, and public attention has moved on by the time a case is resolved.

Most people only remember the initial controversy. If that controversy reinforces their existing worldview, they internalize it. When the courts ultimately rule against creationism, many don’t notice—or they dismiss the ruling as biased. This cycle allows misinformation to persist, even in the face of overwhelming scientific and legal opposition.

Jacobsen: How does this type of religiously motivated activism compare to government-led efforts to suppress scientific discourse? What distinguishes grassroots campaigns—such as creationist movements—from broader, state-driven suppression of scientific research?

Scientist: Well, there’s an issue of power. Fundamentalist Christian groups are just one among many factions vying for influence. In an open marketplace of ideas, people can debate, discuss, and try to persuade others. Some will be convinced, while many will reject their arguments.

Intellectual progress generally works this way, including in science. Scientists propose different hypotheses, test them, and debate their merits. What makes the current situation different is the issue of power.

Suppose a government adopts a rigid ideological position and enforces it without regard for scientific reasoning. In that case, the issue is no longer about debate. The enforcement of such views is often based on deeply held emotional or ideological convictions, rather than an objective evaluation of evidence.

In these cases, the primary goal is not societal improvement but the consolidation of power and control. The belief driving these actions is that society should conform to a specific worldview that the ruling elite deems correct.

In extreme cases, this power dynamic is purely about self-interest—where the wealthy and powerful seek to maintain their status and prevent challenges to their authority. The precise nature of this power structure varies across different political systems.

For instance, in China, the government operates under an authoritarian model. While power and wealth are concentrated at the top, the ruling party still maintains that its policies serve the broader population.

In contrast, this justification is largely absent in the United States. Policies increasingly prioritize economic redistribution from the lower and middle classes to the wealthiest individuals.

Take tariffs, for example. They are often presented as protective economic measures, but in practice, they are highly regressive. Tariffs increase costs for everyone, and much of their revenue is channelled toward tax cuts that disproportionately benefit the wealthy.

At the same time, political rhetoric around immigration is often used as a distraction—a way to shift public attention away from economic policies that ultimately transfer wealth upwards.

Trump’s COVID response was guided by the wildly respected Dr. Anthony Fauci.

Jacobsen: What about individuals whose livelihoods are directly affected by these policies? When institutions face funding cuts, freezes, or mass layoffs, how do those in the scientific community respond?

Scientist: Yeah, well, this is extraordinary. In the United States, one of the most striking developments is that the National Institutes of Health (NIH) is being directed by someone who actively seeks to discourage childhood vaccination.

Vaccination of children and eradicating smallpox, polio, and diphtheria was one of the most significant advancements in reducing child mortality in the 20th century. Rolling back these efforts would be catastrophic, yet there are indications that such policies may be enacted purely based on political ideology.

It is not entirely clear what will happen yet, but the individual appointed to lead the NIH has openly stated his desire to scale back vaccination programs. Furthermore, initial actions have involved removing key officials responsible for promoting these public health initiatives.

Jacobsen: What about the individuals on the ground doing the work–the ones who still have jobs and are responsible for the fundamental operations of health and science agencies?

Scientist: Well, sure. The impact is already being felt. For example, Elon Musk’s extra-congressional influence has been used to push for a reduction in federal bureaucracy, leading to significant layoffs.

This includes essential personnel, such as program managers at the National Science Foundation (NSF), whose primary responsibility is to ensure that research funding is distributed as fairly and effectively as possible. Many of these individuals have already been dismissed.

The long-term consequences of these actions remain uncertain, but with fewer staff available to administer NSF funding, the allocation process will become significantly more challenging. This may be a prelude to a broader NSF budget reduction.

Jacobsen: Why are these funding programs being targeted? Why are agencies like the NIH and NSF under attack while other entities—such as the Department of Defense, where Elon Musk holds contracts—remain largely untouched?

Scientist: Fundamentally, this is about dismantling apolitical federal agencies. Many agencies, including those overseeing scientific research and public health, were established to operate above partisan politics.

These institutions were built to function independently of shifting political administrations, ensuring that federal funds are allocated wisely and effectively under congressional oversight. However, this principle of an independent civil service is now under attack.

We repeatedly see that the individuals being fired are responsible for making funding decisions. They are being replaced by political loyalists who align with the current power structure.

Jacobsen: How will this impact the future of scientific research? If the individuals responsible for equitably distributing research funding and maintaining fair systems are being replaced by MAGA loyalists, what does that mean for the direction of science?

Scientist: I don’t know. It’s impossible to predict with certainty. It depends on the extent of their actions.

One clear directive already stated is the exclusion of DEI (Diversity, Equity, and Inclusion) considerations from future funding decisions. I am not part of the U.S. system. However, many North American colleagues feel that DEI criteria have increasingly dominated grant proposals.

Some might welcome a shift toward a model where scientific excellence takes greater precedence over DEI in funding evaluations. However, it remains unclear whether these changes will stop there or extend to other politically motivated decisions.

Political interference seems inevitable in fields such as climate science and public health. The direct impact may be less obvious in disciplines like astronomy, though still possible.

There is also the defence and space research issue, where Elon Musk has an enormous conflict of interest. Notably, independent oversight figures, such as inspectors general—who are meant to operate free from political influence to prevent corruption and conflicts of interest—have all been dismissed. This pattern aligns with fascist governance tactics.

Jacobsen: How would you characterize this widespread restructuring, particularly in relation to Americans’ access to highly sensitive personal information?

Scientist: I’m not American, but that does not provide much reassurance. The corporations with access to this data are transnational.

During Brexit, multiple scandals involved Facebook and Google accessing British records, manipulating public perception, and influencing political outcomes. This issue is not unique to the U.S.—it is happening globally.

With the rapid advancement of artificial intelligence, we are seeing an exponential increase in the amount of funding directed toward data collection, networking, and cross-referencing massive databases. This can only make the problem worse.

The current political climate in North America is exacerbating the situation. Still, the fundamental issue of mass data collection, regardless of politics, remains deeply concerning.

Jacobsen: What about the situation in Germany with the AfD party and concerns regarding the rise of far-right activism there?

Scientist: The political consensus in Germany remains strong, with roughly 70 to 80 percent of the population solidly aligned with mainstream politics.

However, the far right is becoming increasingly vocal. They dominate the discourse by speaking loudly and persistently, often focusing on anti-immigrant rhetoric.

This pattern is not unique to Germany—it is part of a broader trend seen across multiple Western democracies, where right-wing populist movements use fear and nationalism to gain political traction.

It is quite noticeable that the places where anti-immigrant sentiment is the strongest are often areas with relatively few immigrants. In contrast, cities like Berlin, where immigrants make up a significant portion of the population, tend to be much less anti-immigrant.

This suggests that immigration is being used as a political distraction. Instead of addressing the real economic issues—such as why, despite GDP growth over the past 30 years, only a small fraction of the population has seen a significant rise in income while the lower half remains stagnant—people are being encouraged to blame immigrants.

The core issue here is economic inequality, but immigration is being used as a scapegoat to divert attention from these deeper systemic problems.

Jacobsen: How long does building up a research program within an institution take? This might help people understand the magnitude of loss when scientists and researchers are fired or defunded.

Scientist: It depends greatly on the field of research.

For a theoretician, computational resources can be rebuilt relatively quickly if necessary. However, the real issue is human capital. If you stop training scientists, you lose a generation of thinkers accustomed to scientific reasoning, critical analysis, and methodological rigour. Disrupting the education and training pipeline severely damages the entire research ecosystem.

The impact is even greater for fields requiring extensive instrumentation. Space research, for example, typically takes around 25 years to move from initial concept to launch. If a program is cancelled 10 or 15 years into its development, that’s essentially two decades of progress lost.

The same applies to many other scientific disciplines, where technical expertise and specialized equipment take years to develop. It’s not just about losing researchers with theoretical knowledge, it’s also about losing expert technicians who know how to build and maintain the necessary infrastructure.

While losing equipment is a setback, the greater loss is, however, the disintegration of the research community itself.

Jacobsen: Can you think of any historical precedents where science has been gutted, politicized, and undermined to this extent?

Scientist: Yes, it happened in Russia in the 1930s. The most well-known example is Trofim Lysenko, whose pseudoscientific ideas were politically embraced by the Soviet regime. His rejection of Mendelian genetics led to disastrous consequences for Soviet agriculture and severely damaged biological research in the USSR.

Interestingly, this level of scientific suppression did not fully occur in Nazi Germany. While Jewish scientists were expelled from academia, the Nazi regime still recognized the need for technical expertise, particularly in military research. As a result, science was not destroyed outright. However, it was often redirected toward war-related efforts, some of which had deeply unethical and destructive consequences.

Jacobsen: Have other major scientists spoken out about these developments?

Scientist: The situation in Germany has not yet reached a critical level. However, there is widespread concern about what is happening in the United States.

Some believe the instability in American science—where researchers are losing jobs and funding—could benefit German science by attracting displaced scientists. There is speculation that this could be an opportune moment to recruit talent.

However, that is a very short-sighted view.

Jacobsen: I hope the Perimeter Institute is hiring.

Scientist: Well, they do have a solid endowment. They can afford it if they see an opportunity to attract top researchers.

Jacobsen: This presents a different kind of challenge.

Every society grapples with long-standing issues—whether it’s expanding opportunities for women in science or creating pathways for skilled immigrants in search of a better future. Many nations have made strides toward inclusivity, yet racial and social tensions persist in some communities.

What we are witnessing now, however, is far more consequential—an abrupt, top-down assault on scientific institutions emanating from what remains the world’s foremost scientific powerhouse.

Scientist: Yes, and this broader demonization of entire segments of the population—such as undocumented immigrants—is deeply concerning.

I have no idea where this is heading. Still, the United States is already notable for its extraordinarily high number of guns and the willingness of people to use them. If this kind of rhetoric continues, it is only a matter of time before it leads to violence.

Jacobsen: People in America already shoot each other over traffic disputes.

Scientist: I know.

I lived there for ten years, and while there were many things I enjoyed, I was glad to return to Europe. I was on faculty at a U.S. university several decades ago, but away from the campuses, the major cities and the coastal regions, the undercurrents of this ideology were even visible back then.

People act as though this shift in the U.S. is a shocking development, but this strain of the population has always existed. You could see it when I was there, in the people driving pickup trucks with gun racks.

To ignore this, you would have had to be willfully blind. If you actually spoke to people, it would have been clear that many of their attitudes were fundamentally incompatible with pragmatic, evidence-based reasoning.

What has changed is that this relatively large segment of the population now has a figurehead—someone who speaks for them. That has allowed their worldview to gain mainstream dominance.

Jacobsen: Yes, and it’s not just science under attack.

I spoke with an African American businesswoman deeply engaged in women’s rights advocacy in the U.S. She has already witnessed the rollback of reproductive rights, but her greatest fear is that the broader agenda of these reactionary forces has yet to fully target women as a whole.

She worries that once that shift occurs, the assault on rights and freedoms will intensify even further.

Scientist: But it could be coming. Abortion rights are just one aspect of this broader issue. That has so far been their priority—they are very active on this front.

It is not a far leap from restricting reproductive rights to undermining women’s rights more generally, including their position in society.

Jacobsen: Yes, and the challenges are especially pronounced for women in professional fields.

I recently attended a panel featuring Nobel Prize winners, including a physicist who won in 2023. She spoke about the immense pride she felt in following in Marie Curie’s footsteps.

Yet, she also reflected on how long it has taken for women to gain recognition at the highest levels of science. Even today, people look back at historic footage of Marie Curie walking into that vast auditorium—at the time, the only woman to have won two Nobel Prizes.

It is deeply concerning that even as meaningful progress is being made, we are witnessing severe legal rollbacks that threaten access, opportunity, and equality.

Scientist: Yes, maybe.

Germany is still far from achieving full gender equality, especially in higher academic ranks. However, among graduate students at my institute, the gender balance is approximately 40-60.

The same trend is evident among postdoctoral researchers.

Jacobsen: What are your final thoughts?

Scientist: The current situation is highly uncertain, which makes it all the more unsettling. We do not know what will happen next.

People must focus on the importance of science, independent thought, and scientific reasoning. It is critical to uphold institutions that foster these values and demonstrate their significance to society.

Jacobsen: Excellent.

Scientist: People should not hesitate to call things out for what they are. If something aligns with fascist tactics, we should say so without fear.

Jacobsen: Agreed. Thank you very much for your time today.

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

SURVIVING THE BLACKOUT: HOW UKRAINE’S DOCTORS BATTLE WAR AND POWER CUTS

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): СокальINFO

Publication Date (yyyy/mm/dd): 2025/02/22

Uliana Poltavets serves as the Ukraine Emergency Response Coordinator for Physicians for Human Rights (PHR). In a recent survey conducted between July 21 and September 18, 2024, PHR examined the impact of targeted attacks on Ukraine’s healthcare and energy infrastructure. The study, which surveyed 2,261 healthcare workers, uncovered alarming consequences: 92 percent reported power outages, leading to critical disruptions in surgeries, life support systems, and water supplies—resulting in deaths and permanent health complications.

Despite efforts to adapt through backup systems, significant gaps remain. The toll on frontline medical workers is staggering, with 83 percent experiencing severe stress and burnout. The report calls for urgent action, highlighting the need for increased resources, mental health support, and legal accountability for these attacks as war crimes. Its recommendations include continued financial and political support for Ukraine, reinforced international norms against targeting civilian infrastructure, and legal action against those responsible.

(Twitter)

Scott Douglas Jacobsen: What methodology was used in the survey of 2,261 Ukrainian healthcare workers?

Uliana Poltavets: We distributed an online survey to healthcare workers across Ukraine. 2,261 respondents to that survey were included in our analysis (5.6 percent were excluded due to incomplete data). The online survey, which was distributed from July 21 to September 18, 2024, is available in Ukrainian and English.

The survey gathered a wide range of data on the frequency and timing of attacks on health care and energy systems, power outages, and the impact of attacks and power cuts on health services, facility operations, and patient outcomes.
Healthcare worker respondents represented diverse demographics, including physicians (37.3 percent), nurses (10.2 percent), administrative staff (44.4 percent), and other healthcare professionals (8.2 percent), from all 24 oblasts (provinces) of Ukraine and Kyiv, with females constituting a majority (71.7 percent). Demographic data was compared to the National Health Service of Ukraine and Medical Statistics of Ukraine data and is generally consistent with these distributions.

The survey’s voluntary nature and absence of probability sampling mean that the findings cannot be generalized to Ukraine’s healthcare system. Under-reporting and potential double counting of incidents may affect accuracy, though flagged cases of medical complications or deaths help mitigate this risk. Self-reported data may include recall bias and inconsistencies due to the challenging conflict conditions. Given the difficulties in reporting faced by clinicians, particularly in Russian-occupied regions of Ukraine, figures may undercount the true tolls of attacks on civilians and civilian infrastructure.

Jacobsen: The report highlights that 92% of healthcare workers experienced power outages. These were targeted attacks on energy infrastructure. How do these impact patient care possibilities?

Poltavets: Electricity is the lifeblood of the health sector, powering lifesaving devices and enabling essential medical services. It supports diagnostics, emergency response, vaccinations, medication distribution, and the daily functionality of health facilities. As our report title references, health care in Ukraine was forced to proceed “in the dark” due to Russian attacks.

As recognized by many accountability mechanisms and international organizations, such as the United Nations Human Rights Monitoring Mission in Ukraine (UN HRMMU) and the United Nations Independent International Commission of Inquiry on Ukraine, energy attacks have devastating impacts on the health sector in Ukraine. The damage to power facilities and resulting blackouts have limited hospitals’ capacity to provide essential services, interrupted medical procedures, and compromised patient care. Among notable examples of impacts on patient care are interrupted or delayed surgeries, forcing surgeons to operate in darkness illuminated only by flashlights; failures in life support systems; medication and biological samples storage issues; discontinued flow of water to hospitals; diagnostic and treatment equipment becoming unusable; impeded maternal care service delivery; and other impacts on health care provision.

Jacobsen: Permanent health harms and deaths were reported because of these energy attacks. What are concrete examples of this?

Poltavets: Our survey identified 20 reports of deaths and 36 reports of permanent health harms, though these figures likely undercount the full extent of harms given the challenges in reporting. Most often, Ukrainian healthcare workers reported cases of organ damage and deaths due to inadequate oxygenation (when patients who are unable to breathe on their own lose access to their mechanical breathing support). Out of 36 reported cases of permanent harm, 11 were linked to inadequate oxygenation, and among 20 reported deaths, seven were attributed to the same cause. In such instances, health workers resort to manual ventilation, which, if prolonged or improperly performed, can cause serious complications or fatalities. Additional harms included delays in critical surgeries, interruptions in dialysis, and failures of life-saving equipment, resulting in deaths and severe health consequences. This aligns with global findings that power outages, even in non-conflict settings, can lead to increased morbidity and mortality, particularly among patients relying on electricity-dependent medical devices.

President Zelensky visiting wounded soldiers at the Superhumans Prosthetics and Rehabilitation Center in Lviv.

Jacobsen: These attacks disrupt critical services like surgeries, life support systems, and water supply. How have healthcare facilities adapted to these challenges?

Poltavets: Healthcare facilities in Ukraine have implemented various measures to adapt to power outages caused by attacks on energy infrastructure. The Ministry of Health, with the help of international partners, has provided backup generators and is working to supply hospitals with alternative energy sources, such as solar panels. However, these measures are not always sufficient. Surveyed healthcare workers reported delays in activating backup systems—sometimes lasting hours or even days—which can severely disrupt critical hospital functions. While helpful, generators offer limited capacity and cannot fully replace grid power, leading to gaps in service and risks to sensitive medical equipment. Health workers emphasize the need for additional resources such as solar panels, hybrid energy systems, and reliable internet access to improve resilience.

Jacobsen: Stress and burnout increased among 83% of healthcare workers surveyed. What measures can be taken to support these frontline workers’ mental health and resilience?

Poltavets: Ukrainian healthcare workers face immense stress and burnout, exacerbated by working in disaster conditions for nearly three years, grappling with power outages, trauma, and the unrelenting toll of patient care coming under attack. Measures to support their mental health and resilience should include access to counseling, mental health services, and peer support programs, as well as training on preparedness for response to attacks. Addressing systemic challenges, such as providing reliable power sources and reducing administrative burdens caused by delayed data systems, can also alleviate stress. Additionally, the government and international community must ensure that the burden of response does not fall solely on staff by equipping facilities with the necessary resources and creating robust mental health support systems.

Given the minimum of 1539 verified attacks on healthcare workers and infrastructure since February 2022, how are perpetrators held accountable under international law?

To date, the perpetrators of these attacks on healthcare in Ukraine have not been held to account under international law – this must remain an urgent priority for Ukrainian and international prosecutors. And it is important to note that these are not just separate incidents but a clear pattern of violations. We have analyzed these patterns, and we have a reasonable basis to believe that Russian attacks on health in Ukraine constitute war crimes and potential crimes against humanity.

We see numerous possibilities for addressing crimes, such as attacking health care. There are opportunities for investigations and arriving at justice at both the international and domestic levels—through the International Criminal Court, national prosecutions, the UN mechanisms, and compensation and restitution mechanisms. There is also the possibility of individual sanctions against perpetrators of attacks.

For years, health care has been a target of many conflicts worldwide, but these cases are hardly ever prosecuted as the international crimes that they are, if at all. The ICC charge put forward in 2024 against Russian commanders for alleged war crimes and crimes against humanity during the campaign of attacks on Ukraine’s energy infrastructure suggests “alleged strikes were directed against civilian objects” and “the expected incidental civilian harm and damage would have been excessive to the anticipated military advantage.” But more needs to be done. For example, the ICC case represents an opportunity to ensure accountability for the harm to the health sector resulting from attacks on energy infrastructure.

Jacobsen: What are the key recommendations from the report to support Ukraine’s healthcare system?

Poltavets: The global community must ignite efforts to hold Russia accountable for international law violations resulting from these attacks. Increasing financial and political support for Ukrainian health care facilities, condemning attacks on health and energy infrastructure as well weapons sellers to the Russian Federation for violating United Nations Security Council resolutions, and advocating for the protection and safe release of health care workers in conflict zones should be priorities. Strengthening international norms against such attacks, enhancing data collection, and supporting accountability mechanisms to investigate and prosecute violations as war crimes and crimes against humanity are critical.

Jacobsen: Thank you for the opportunity and your time, Uliana.

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

BREAKING THE CYCLE: CAN UKRAINE OVERCOME CORRUPTION?

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): СокальINFO

Publication Date (yyyy/mm/dd): 2025/02/24

Davis Richardson, managing partner at Paradox Public Relations and CEO of AUSP, offers an incisive look at Ukraine’s ongoing battle against corruption and its pursuit of economic reform. AUSP stands for America Ukraine Strategic Partners and was launched in 2023 after Davis visited Ukraine. It facilitates partnerships between Ukrainian entities and American organizations, including U.S. defence contractors and Western investors.

Davis unpacks the complexities of decentralization, the critical role of foreign investment, and the necessity of government transparency. Richardson also underscores the importance of strategic alliances among Eastern European nations in pushing back against Russian influence. Reflecting on the legacy of Ukraine’s Revolution of Dignity, he highlights the country’s enduring struggle for democracy. As Ukraine accelerates its push for EU integration, he stresses the urgency of dismantling entrenched corruption, ensuring accountability, and leveraging international support to drive economic growth and institutional reform.

Scott Douglas Jacobsen: What are Ukraine’s main challenges when advancing anti-corruption initiatives within government institutions?

Davis Richardson: The primary issue is structural. However, before discussing Ukraine’s challenges, it is important to highlight its strengths.

Russia currently suffers from the limitations of a centralized, top-down economy and decision-making system. This has been evident in how it manages military recruitment. For example, there is currently strong demand in Russia for drone operator roles because they reduce the likelihood of being deployed to frontline combat.

As a result, many young Russian men are seeking to become drone operators to avoid being drafted for direct military service. In response, the Russian government has implemented new regulations to curb this trend, which, in turn, has fueled public dissatisfaction and unrest.

Ukraine, on the other hand, faces the opposite problem. Its government is highly decentralized, which reduces the risk of authoritarian rule like that seen under Putin. However, decentralization comes with its own set of challenges.

For example, many Ukrainian governmental institutions and municipalities do not communicate effectively with one another. As a result, two separate non-profits—perhaps one based in the U.S., but more often two Ukrainian organizations—may develop similar solutions to the same issue without even being aware of each other’s existence, let alone coordinating their efforts.

Decentralization has clear benefits. The United States itself is built on a decentralized governmental model. When you read The Federalist Papers, you see that the separation of powers was a foundational principle that enabled America’s growth and stability.

However, Ukraine is currently facing the limitations of a decentralized system during wartime, particularly as Russia has been actively undermining the country for decades, not just since World War II.

Addressing these challenges will be a difficult and complex process. However, the most critical step is improving communication between municipalities—encouraging dialogue and fostering mutual recognition and legitimacy. Sometimes, one politician may attempt to discredit another by accusing them of corruption, which only exacerbates the problem.

When Ukrainians say corruption, it has a completely different meaning than it does to Americans. When we think of anti-corruption, we often imagine oligarchs running off with taxpayer dollars. In Ukraine, however, corruption refers to something much more insidious—whether government members are taking payments from Moscow and providing intelligence to Russia.

That’s a fundamentally different, existential definition of the term. As the United States continues to engage with Ukraine, it must recognize the importance of clear communication around these terms.

Jacobsen: How would you assess the effectiveness of Ukraine’s anti-corruption institutions, specifically NABU, the National Anti-Corruption Bureau, and SAPO, the Specialized Anti-Corruption Prosecutor’s Office?

Richardson: There is still a long way to go. First, there are different factions within these agencies. Kyiv has a unique political dynamic compared to the rest of the country.

In the U.S., we think of smearing political opponents in places like New York or D.C. or even at a Super Bowl game. However, Ukraine has a cultural element that is left over from the Soviet era. Political opposition is often smeared as pro-Russian, and these accusations are frequently used as a political weapon.

The paradox is that corruption is a significant issue in Ukraine, and anti-corruption initiatives are essential. However, the challenge lies in ensuring these efforts are effective, as corruption still exists at a practical level. At the same time, if everyone is labeled corrupt or pro-Russian, the term loses its meaning.

Samantha Power, former head of USAID, visiting Diia in July of 2023.

Jacobsen: If everyone is “special,” no one is special.

Richardson: Exactly. That’s another challenge I’ve encountered. However, overall, the government has made significant progress.

Ukraine is committed to integrating into the European Union, and these reforms are a key part of that effort. That said, much of the process needs to be streamlined. I believe the Ministry of Digital Transformation is an excellent starting point. Among government agencies, aside from the military, it is one of the few that enjoys broad support across Ukrainian society.

When Russia invaded, the Diia was launched, becoming a highly successful digital platform. It has been recognized by the United States and leading international institutions like the World Bank and the United Nations. The Diia is successful by every metric and is widely popular among Ukrainians.

The benefits would be substantial if a similar approach were applied to coordinating various anti-corruption task forces and initiatives.

Jacobsen: What can other transitional and post-Soviet democracies learn from Ukraine’s setbacks and successes in anti-corruption reforms? I should add one qualifier—they have the significant advantage of not having to implement these reforms in the middle of a war.

Richardson: Yeah, well, that’s one benefit. If you look at a country like Poland, it serves as a successful example. In many ways, Ukraine’s journey now mirrors the steps that Poland’s ancestors took in their march toward freedom.

The main lesson here is that conversations about anti-corruption initiatives in Ukraine are nothing new. They date back to the collapse of the Soviet Union. Unfortunately, these discussions have often played out like a three-card Monte game. Western investors or government agencies are led to believe reforms are happening, but real change is not implemented.

Before the full-scale invasion, projects cost millions of dollars yet produced little to show. These initiatives were developed using public funds in partnership with the private sector. That is why it is crucial to establish tangible results and clear benchmarks to measure success.

The key question is: Are we having conversations that genuinely move the needle forward, or are we just going in circles? It will be a challenging process, but the focus must shift from mere discussions about corruption to achieving concrete results with clear indicators of success.

Jacobsen: What anti-corruption efforts resonate more with the Ukrainian public but may not have the same impact on an American audience? Earlier, you mentioned the definitional differences in how corruption is understood. How would the Ukrainian public perceive certain efforts as more substantive compared to the United States?

Richardson: Well, there’s an interesting overlap in areas of agreement. In the U.S., the media often portrays the anti-corruption debate as Ukraine misusing American taxpayer dollars. But the reality is, if corruption occurs, who suffers even more than Americans? The answer is Ukrainians.

Before USAID was shut down, I spoke at an event they hosted in Kyiv. A brilliant scholar from Kharkiv presented research showing that municipal funds promised for specific projects never reached their intended destinations. He later won a competition for this research.

Just as Americans sometimes misunderstand the term corruption in the Ukrainian context, there is also a misinterpretation of who is most affected. In reality, Ukrainians and Americans share an interest in ensuring that financial aid is allocated properly—to both NGOs and government programs as originally intended.

This has been a significant challenge. The Biden administration issued a blank check to Ukraine without sufficient oversight. There were painful lessons, but the harshest consequences were felt on Ukraine’s side.

That said, I believe Ukraine is moving in the right direction to implement the necessary reforms. However, it is a slow process and will take time.

Jacobsen: For comparison, how does corruption play out in neighbouring countries—Romania, Moldova, Russia, etc.? This will help readers understand that the conversation around anti-corruption is not isolated to Ukraine.

Richardson: So the question is, how does corruption affect those countries, and how do they respond to it?

At the end of the day, there is a common theme: Where is the funding for these anti-democratic movements coming from? In nearly every case, the source is the same.

Countries that struggle with corruption also face an existential threat—it is not just about self-interest or personal gain. Corruption often functions as active sabotage, benefiting an adversary that seeks to undermine democratic institutions. This is an ongoing fight. Look at what is happening in Georgia right now. Ukraine has consistently been—both metaphorically and literally—on the front lines of resisting Russian authoritarianism.

However, the moment you allow corruption to take hold, you can quickly end up in a situation like Georgia, where certain officials enter office under suspicious circumstances, possibly receiving foreign payments, and the fabric of the government begins to erode.

The United States decided to sanction the Georgian government for similar reasons.

When discussing countries, we need to break this down further. A country is composed of its government, but where does that government’s loyalty lie? Is it acting as a proxy for a hostile foreign power, or are there individual activists and opposition groups fighting against it?

The key takeaway for those activists and opposition groups is to watch what is happening in Ukraine.

Additionally, countries facing similar challenges should consider forming strategic partnerships. Is there potential for a NATO-style alliance of Eastern and Central European countries that share these struggles and want to reduce reliance on U.S. support?

That could be one potential solution—an alliance that functions like NATO but focuses specifically on countering corruption and anti-democratic forces in the region.

Jacobsen: What needs to be done in the short term? What steps can be taken to further anti-corruption efforts and counter anti-democratic forces within Ukrainian institutions?

Richardson: I think private equity and private capital will be driving forces in Ukraine. There is already significant movement surrounding U.S. investment funds entering Ukraine’s market. Many firms have strict corporate governance standards and will not tolerate certain past behaviours.

Some actors and organizations in Ukraine are eager to move away from oligarchic practices and the siphoning of public funds. They want to leave that era behind. At this point, it is essentially a “get with the program or get out” scenario.

It is a carrot-and-stick approach—if companies want to secure reconstruction contracts and requests for proposals (RFPs) from international players and U.S. investment firms, they must meet clear benchmarks. This includes transparency regarding which vendors are involved and the principal stakeholders and ensuring government funds are spent with full accountability.

Jacobsen: Do you have any final thoughts?

Richardson: The next year is going to be critical for Ukraine. While we have discussed difficult topics, it is important to recognize that Ukrainians lead some of the most significant anti-corruption progress. They want a clean break from the past.

Opportunities have been missed in the past, but Ukraine is now in a position to thrive—especially with strong U.S. and European support.

At the end of the day, Maidan and the Revolution of Dignity were not just political protests. Nearly one million people participated in the Revolution of Dignity, which is more than a revolution—it is transformational.

What we are witnessing today is the continuation of that movement. Russia’s invasion of Ukraine did not begin in 2022—it started with Crimea in 2014. Ukraine is on a path to freedom, and those taking the right steps understand that they must change some of their past business practices to become part of the European Union and attract foreign investment.

This transformation will be difficult and painful, but we are here to support them, share expertise, and connect them with the right people who can help Ukraine build a sustainable future.

Jacobsen: Thank you very much for your time today.

Richardson: Thank you so much, Scott. I appreciate it. Please keep me posted on the progress of this.

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

UKRAINE’S INFORMATION WAR: VALERIA KOVTUN ON COUNTERING RUSSIAN DISINFORMATION

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): СокальINFO

Publication Date (yyyy/mm/dd): 2025/02/25

Valeria Kovtun is a Ukrainian media specialist and the founder of Filter, Ukraine’s first government-backed media literacy initiative. She has collaborated with global organizations, including the Zinc Network, IREX, OSCE, and UNDP, to combat disinformation and promote critical thinking. Her editorial and production experience spans major outlets such as BBC Reel, Radio Free Europe/Liberty, and Ukrainian National TV.

Currently, Kovtun works with the Open Minds Institute, a cognitive defense agency dedicated to analyzing emerging threats, conducting research, and executing counter-influence operations. Her focus lies in reaching hard-to-access audiences—particularly within authoritarian regimes and closed digital platforms.

A Chevening scholar, she earned an MSc in Media and Communications Governance from the London School of Economics. Her research explores the dynamics of international propaganda, with a particular interest in the role of humor as a tool against disinformation.

(LinkedIn)

Scott Douglas Jacobsen: How did you become interested in media and propaganda?

Valeria Kovtun: I started in journalism because I was particularly interested in human behaviour—how people think, why they act the way they do, and how I could support those struggling with certain issues. After working in journalism, I joined the BBC, which had always been my dream. Most journalism students in Ukraine are taught that the BBC is the gold standard, but theory can differ from reality.

I always wanted to experience it in real life. Once I worked at the BBC, I realized there was much more to explore. Journalism was not the only profession I wanted to pursue; I had an entire world of opportunities.

After studying governance at LSE, I naturally progressed to policy. That’s why I returned to Ukraine after my time in London—to launch a national media literacy project. Today, Filter is a well-recognized institution in Ukraine, coordinating efforts to educate people about misinformation.

Of course, during the full-scale invasion, our work shifted from policy to more immediate, action-driven solutions. Everything became much faster-paced, which accelerated our growth. At the same time, it became difficult to maintain a singular focus. Instead of just educating people about misinformation, we had to actively combat disinformation itself—proactively responding to Russian propaganda circulating within Ukraine and abroad, which sought to undermine support for our country.

As a result, I transitioned into advocacy, helping explain to the world how propaganda works. Ukraine found itself at the forefront of an extremely aggressive information war, facing an avalanche of fake stories on various platforms and within local communities. We experienced all of this firsthand on the ground.

Obviously, if you have lived experience, you know I was encircled. I spent a few weeks in a very dangerous area, witnessing firsthand how fake stories spread throughout the environment and how lost people felt when faced with hundreds of local chat groups, but with little understanding of which ones were telling the truth.

When you have to make quick decisions to save your life or the lives of your loved ones, knowing where the truth lies, how to verify information, and which sources to trust is not just essential—it is paramount for survival.

That experience gave me firsthand insight. I understood the tactics behind disinformation, I knew how Russian propaganda operated, and at the same time, I was deeply involved in policymaking. Having all these perspectives allowed me to effectively address various communities—from policymakers to the general public—explaining why we need to act proactively, what steps we must take to protect ourselves from aggressive disinformation campaigns, and how we can build resilient societies capable of identifying and resisting propaganda in critical moments.

Jacobsen: Let’s talk about humor. It has long been a tool for undermining illegitimate institutions, exposing moral hypocrisy, and challenging authority. Despite its potency, it’s often dismissed as lightweight—perhaps because it can be silly or irreverent. Yet, in the context of disinformation and propaganda, humor can be remarkably effective. How do you use it in this fight?

I can offer a personal example. In the early days of Russia’s full-scale invasion of Ukraine, a now largely abandoned Kremlin talking point made the rounds in North American media. The claim? Ukraine was overrun by neo-Nazis—so much so that it was supposedly led by a so-called “Jewish neo-Nazi,” an absurd reference to President Zelensky himself.

I remember thinking: Zelensky is a former comedian, so this had to be one of the greatest setups for a joke in history—courtesy of the Kremlin—followed by the ultimate punchline: his very existence. The sheer contradiction of a “Jewish neo-Nazi” was so self-defeating that the narrative quickly collapsed.

Humor thrives on juxtaposition, on exposing contradictions. Given your work in media literacy and counter-disinformation, how do you employ humor to challenge international propaganda?

Kovtun: We are witnessing a significant shift in the information environment. Traditional democratic approaches—such as presenting verified information and offering a balance of perspectives—no longer capture the public’s interest.

Instead, we see that individuals with charisma, who appeal to emotions, are dominating the political landscape. There is a growing demand from societies worldwide for content that resonates emotionally, prompting them to act based on feelings rather than facts.

The same applies to humour. I have encountered countless articles, long-form texts, and in-depth investigations that aim to debunk specific misinformation or disinformation. But the challenge is that debunking takes time. You must thoroughly research, gather facts, and construct solid arguments to prove that a particular disinformation is false.

By the time you publish an article or investigative report, most people have already been exposed to the disinformation itself. And because they process information emotionally, convincing them after the fact becomes much harder. People remember what they first see, even if they scrolled past it.

Disinformation is usually emotional and appealing and can be subconsciously remembered. Once it is mentioned elsewhere, people tend to believe it even more. This is the problem with traditional debunking.

And what does humour do? Humour appeals to emotions. If you ridicule someone spreading a fake story, you evoke a positive emotion in the audience. That makes them more likely to remember your rebuttal.

It does not always have to be rational. It does not always have to be fact-based. The facts can come later. But the first thing you do is evoke emotion. And what is the most common emotional response? Laughter.

You laugh. You experience something positive—especially when there is an avalanche of negative news, which most people would rather avoid. But people are more inclined to pause and engage when something brings positivity. That is how humour works.

However, using humour effectively does not require extensive strategizing. Humour is often intuitive. Most of the time, the best jokes come to us when we are not thinking about them. We do not have to sit down and list all the potential ideas.

We do not need to brainstorm endlessly. Humour often emerges naturally from our lived experiences.

The same was true for Ukrainians in 2022. There was an incredible amount of energy within communities in Ukraine. There was resilience. There was unity. That collective spirit fueled humour and helped ridicule Russian propaganda. It also created viral stories of resilience—like the tale of an elderly Ukrainian woman knocking down a drone with a jar of tomatoes. Many of these stories were semi-true, semi-fictional. But they boosted morale at a crucial time.

Now, nearly three years after the war began, it has become harder to maintain that same level of positivity. When people constantly face existential threats, never knowing when their town might be hit or whether they will be safe the next day, humour becomes more difficult to sustain.

Humour was a powerful tool. But today, due to continuous threats and the sheer emotional toll, it is much harder for Ukrainians to create jokes that resonate with millions of people worldwide. So, going back to your question—humour works. But what works even better is developing our narratives.

If you analyze Russian propaganda, you will notice a pattern in how they communicate. Their messaging is extremely simple. It consists of short sentences, strong, active verbs, and no passive voice. It is highly emotional. It appeals to people’s most basic needs. And it is always repetitive.

If you look at Russian state media, Ukrainian Telegram channels that spread Russian propaganda, or even prominent Kremlin-aligned figures in the U.S.—such as Tucker Carlson—you will see that their messaging follows the same formula: the fewer details, the better.

In 2022, we discovered several Telegram channels operated by Russian accounts designed to spread disinformation in Ukraine. Within those channels, they even shared internal guidelines on how to create fake news.

The core rules were clear: Keep it simple, repeat as often as possible, and avoid unnecessary details—except for one or two to add credibility.

It is a marketing technique. When marketers promote a product, they use the exact same approach.

That is what we need to do as well. We do not have to debunk every piece of disinformation that circulates. Instead, we need to focus on telling our own story—who we are as a nation and what we are fighting for.

If we say, “We are fighting for democracy,” what does that even mean? How can people feel that? What is the tangible result of living in a democracy? Russian propaganda is effective because it simplifies concepts and makes them emotional.

We must counter it by crafting equally clear and emotionally compelling narratives.

They frame it in a way that suggests we are abandoning our traditional values. They present Russia as the key guardian of traditional Orthodoxy and family values.

This is something an ordinary person can immediately imagine. You do not need to think abstractly about liberty or freedom of speech—especially if you take those rights for granted. These concepts may not resonate as strongly. But when something is tangible and easy to picture, propaganda becomes effective. That is how Russian disinformation works.

In response, simply debunking it by saying, “Oh no, no, this is not what Russia means; let me explain,” and then overwhelming people with hundreds of facts does not work. The human brain is not wired to absorb massive amounts of raw information. It is wired to process stories, to internalize them, and to apply them to real-life experiences.

This is why humour can be a powerful instrument.

Vladimir Putin pictured alongside Margarita Simonyan, one of the Kremlin’s many propagandists

Jacobsen: What ideological movements or identity-based politics are most amplified in social media disinformation?

Kovtun: One of the defining characteristics of modern propaganda is how fragmented it has become. Tailoring content to very niche communities, even sub-identities is much easier.

For example, on platforms like TikTok, there has been an increase in propaganda content specifically targeting widows of Ukrainian soldiers. The war has created this distinct community—people bound by shared grief, sadness, and the search for support or validation from each other or the state.

Another example would be mothers, sisters, and wives of soldiers who have gone missing. These women have no idea where their loved ones are—whether they are alive or not. They are living in fear, clinging to the hope that their loved ones may still be alive, and desperately searching for any information.

By exploiting their vulnerability, propaganda and disinformation can effectively manipulate these specific groups. When I talk about fragmentation, I mean that with AI and digital tools becoming cheaper and more accessible, creating and disseminating targeted content has become significantly easier. This makes propaganda more precise and allows it to tap into the specific pain points of different communities.

In Ukraine, this is evident. If we look at Latin America, we see the same pattern. Previously, major Russian-backed media outlets like Russia Today (RT) and other state-controlled groups had a strong presence. However, since many Western democratic countries have banned them, Russia has adapted.

Now, they localize their efforts. Instead of relying on large, recognizable media outlets, they create smaller, localized news sources that blend truth with disinformation. These sources legitimately report on local issues, making their narratives harder to detect.

Over time, through a cohesive, sustained effort, they introduce geopolitical narratives that favour authoritarian regimes and undermine democratic institutions. So, regarding ideologies, propaganda today is highly tailored to different communities.

The overarching goal is to promote authoritarianism. How it is executed depends on the local context. For instance, anti-U.S. sentiment is a powerful entry point in many Latin American and African countries. Any message that aligns with anti-Western rhetoric is more likely to be accepted. Once that foundation is laid, additional disinformation can be built on top with much less resistance.

Jacobsen: How do Russian and other propaganda sources frame narratives for domestic audiences versus international audiences? And also, when exporting propaganda, do they adjust their messaging for different regions?

Kovtun: The short answer is yes. Russian propaganda has been shaping narratives for domestic audiences for decades. This means the Kremlin already has a fertile ground for circulating long-established talking points.

What I mean by fertile ground is that, for many years, the Kremlin has systematically prepared its population for events like the invasion of Ukraine. One way they have done this is by suppressing any potential political opposition.

For instance, a major tactic has been ensuring that educated citizens—those with university degrees and knowledge of foreign languages—become apolitical. How do they achieve that? By creating a climate of distrust.

They make sure that people believe no one can be trusted. Even if someone recognizes that Russian state media is corrupt, they are also conditioned to distrust Western media, such as the BBC or other foreign outlets.

When people are unsure who to trust, they withdraw from political engagement altogether. They stop questioning, seeking alternative viewpoints, shutting down, and avoiding thinking about politics.

So, the Kremlin has deliberately eroded personal agency in many individuals who might have become political dissenters.

This is why, today, we see millions of Russians reluctant to speak out—not because they are all loyal to the Kremlin, but because they have been conditioned into passivity over many years.

This did not happen overnight. It was a long-term strategy. For international audiences, the Kremlin takes a localized approach to propaganda. For example, we now see a growing presence of Russian-backed media sources designed specifically for local audiences in Africa.

Interestingly, democratic institutions often overlook entertainment platforms, but Russian propaganda finds its largest audiences precisely there. A fascinating case involved a troll factory in St. Petersburg, where they had an entire specialized unit dedicated to producing astrology websites and horoscopes.

At first glance, it seems unrelated to geopolitics. However, these seemingly innocent platforms were used to subtly introduce and reinforce Kremlin-friendly narratives—gradually shaping public perception in a way that people would not immediately recognize as propaganda.

This was not just speculation—it was proven when a journalist went undercover and worked inside the troll factory for some time.

One journalist who worked at the troll factory was in charge of a special project for which she was tasked with creating a fictional persona named Contadora. Contadora was presented as a spiritual leader, and her content mixed personal stories with geopolitical narratives.

For example, in one story, she talks about her sister living in Germany and describes having a bad dream in which her sister was taken by dark forces. She then interpreted the dream as a warning—suggesting that Germany was too dependent on the U.S. and vulnerable to American influence. This is just one small example.

But imagine if most African entertainment platforms featured similar astrologers and spiritual leaders embedding subtle political messaging. And this is not just happening in Africa.

If you look at global trends, there has been a significant rise in belief in the paranormal, mysticism, and spirituality—especially among Gen Z. For instance, the #TarotReading hashtag has attracted millions of views on TikTok.

Within these tarot and astrology videos, we have seen cases—especially in France and Germany—where certain tarot readers subtly introduce geopolitical narratives to their audiences.

This is just one example of how propaganda adapts to digital culture. And yet, in democratic societies, where we enjoy freedom of speech and open dialogue, Russian propaganda can easily integrate into various platforms and find creative ways to spread its messages.

Meanwhile, democracies are often disadvantaged because ethical considerations bind them. They worry about the best way to communicate narratives without crossing ethical boundaries.

Because of this fundamental difference in governance, democratic societies will always face certain limitations in their response strategies. That is why I encourage my partners in the EU to think outside the box—not just focus on discussions within our own bubble but be more creative in how we counter disinformation.

Humour could be one approach to promoting democratic narratives. But I am sure there are many more innovative strategies we have not even explored yet.

Jacobsen: Valeria, thank you for your time today. I appreciate it.

Kovtun: Thank you. Let me know if you have any questions or if you need clarification on anything. I’m happy to help.

Jacobsen: Excellent. Thank you so much.

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

THE TARIFF TUG-OF-WAR: MICHAEL ASHLEY SCHULMAN WEIGHS IN

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): СокальINFO

Publication Date (yyyy/mm/dd): 2025/03/01

Michael Ashley Schulman, partner and Chief Investment Officer at Running Point Capital Advisors, offers a nuanced perspective on the economic impact of reciprocal tariffs. Rather than viewing tariffs as long-term inflationary forces, Schulman frames them as one-time price shocks that ripple through industries in distinct ways.

With deep expertise in wealth management, portfolio structuring, and financial market analysis, Schulman advises high-net-worth families and registered investment advisors on risk assessment and strategic planning. A Chartered Financial Analyst (CFA), he frequently speaks at investment conferences, dissecting macroeconomic trends, market dynamics, and trade policy.

In this discussion, Schulman explores tariffs as both a strategic tool and a double-edged sword—capable of fostering domestic self-sufficiency while potentially stifling competition and innovation over time. Citing China’s response to AI chip restrictions, he underscores how tariffs can shape trade negotiations and economic strategy. He also highlights the market’s ability to adapt within one to four quarters, advising investors to position themselves either long or short in specific sectors based on risk tolerance.

Ultimately, Schulman situates tariffs within the broader framework of economic policy, trade balances, and global market stability—where every action risks provoking an equal and opposite reaction on the world stage.

(Running Point Capital Advisors)

Scott Douglas Jacobsen: With President Donald Trump poised to impose tariffs across the board on several countries—and the likelihood of reciprocal tariffs in response—how would you advise your clients to navigate this evolving economic landscape?

Michael Ashley Schulman: The reality is that even with the promise of reciprocal tariffs being enacted, they probably won’t affect the prices of goods already in the U.S.—in stores and inventory—so the retail and commercial price adjustments may still be a month or several months away.

We advise our clients to remember that tariffs typically represent a one-time adjustment to pricing and are only one of many factors influencing corporate economics, employment, stocks, and asset prices.

While common rhetoric suggests tariffs are inflationary, technically they are import taxes paid by the purchaser, and like other taxes, tend to be deflationary rather than inflationary.

Overall, reciprocal tariff expectations remain a wildcard, and it may be premature to predict specifically where and how they’ll impact markets. Although their effects may be identifiable, the Trump administration may be leveraging them primarily as a negotiation tactic.

The advantage of reciprocal tariffs versus arbitrary ones is that they immediately provide other countries with clear parameters for negotiation.

From an economic perspective, entertainment, travel, and service companies may be less affected by tariffs, potentially offering greater stability in uncertain times.

The U.S. economy’s unique positioning and robust fundamentals point to steady growth, albeit with elevated risks and a challenging investment landscape. Additionally, we anticipate AI technologies helping to address the growing pains of a transitioning labor force, as developments like self-driving vehicles may require Uber and Lyft drivers to find new opportunities within the evolving gig economy.

Recognizing that tariffs can function both as a constraint on business growth and a catalyst for structural change, institutional investors with a genuinely long-term perspective should consider investing in resilient industries affected by tariffs.

This approach may allow them to acquire assets at favorable valuations, particularly since tariffs typically represent a one-time adjustment to price levels rather than ongoing costs. Excessive fears about tariffs could present attractive buying opportunities, especially in high-demand industries.

(Paul Teysen/Unsplash)

Jacobsen: How do reciprocal tariffs differ from traditional tariffs regarding their economic impact on bilateral trade?

Schulman: It depends. How do they differ? Both are tariffs, and economically speaking, a tariff is a tax. When people hear “tariffs,” most assume they are inflationary and will drive up prices. However, there are nuances to consider.

Tariffs create a one-time price increase, whereas inflation tends to be continuous. For instance, a 5% inflation rate means prices rise by 5% yearly, compounding over time. In contrast, tariffs impose a single price adjustment.

Because tariffs function as a tax, they do not necessarily cause ongoing inflation. If a government increases taxes, consumers have less disposable income, which can reduce spending — a deflationary effect. From a macroeconomic perspective, tariffs act as a deflationary measure when viewed as a tax. Even when considering their price impact, tariffs result in a one-time price increase rather than persistent inflation. Additionally, tariffs often drive changes in consumer behaviour — people may seek cheaper substitutes, alternative suppliers, or reduce consumption.

For example, if a 10% tariff is imposed on imported goods, prices will rise, but not uniformly. Some consumers will switch to domestic products, others may find alternative international suppliers, and some will buy less overall. Traditional tariffs are unilateral and imposed without necessarily targeting another country’s policies. Reciprocal tariffs, however, are imposed in response to a tariff from another country. This dynamic makes reciprocal tariffs a negotiation tool, as they explicitly target specific economic sectors or industries in the retaliating nation.

Jacobsen: When it comes to reciprocal tariffs—often seen as retaliatory trade measures from other nations—do they pose a significant economic reality, or is the threat of such countermeasures largely overstated?

Schulman: It is a reality. Reciprocal tariffs, by definition, are retaliatory. Whether the initial tariff was intended as a protective measure or an economic bargaining tool, the affected country typically perceives it as an offensive move. Even if a tariff is not explicitly labelled as reciprocal, any unilateral tariff can trigger retaliatory action from trading partners. This is a fundamental aspect of trade wars, where nations escalate tariffs and counter-tariffs, leading to disruptions in global trade, supply chains, and market stability.

If a tariff is well thought out—if imposed to protect a nascent industry or for a specific economic reason, such as safeguarding certain employees or sectors—the other country may understand the rationale. It becomes part of any negotiation. However, if tariffs are imposed willy-nilly, the other side may be taken aback.

Then, the key question becomes: Is this truly a tariff, or is the administration using it as a negotiating stance? Is there something else they want in exchange for removing the tariff? Do they want better border enforcement, stricter drug enforcement, or reductions in long-standing tariffs that have been in place for five or ten years but may no longer be necessary? Understanding the reasoning behind a tariff is crucial. It is always important to assess whether the tariff is purely retaliatory, tit-for-tat, or whether it serves as leverage to negotiate something else.

Jacobsen: It gets the other party’s attention and can bring them to the negotiating table — if that is the intent.

Schulman: It gets the other side’s attention and can either bring them to the negotiating table or provoke a reaction.

Jacobsen: How do nations typically respond when a tariff is imposed without a clear objective?

Schulman: If a tariff is imposed without any intent to negotiate, the reaction from the affected country is often aggressive and defensive, and it may be perceived as an insult or threat. We see this with Canada’s response to some of the tariffs imposed by the Trump administration. Traditionally, the U.S. and Canada have had a strong economic relationship — we are neighbours, rely on each other, and are allies. However, when a tariff appears unjustified or imposed for its own sake, it creates an adverse reaction and puts the other country in a hostile and defensive posture. The affected country may view it as a punitive action rather than a bargaining tool, making retaliatory tariffs, trade barriers, or restrictions more likely.

Typically, the goal is to avoid a trade war. You do not want both sides escalating tariffs because, as I said earlier, tariffs function as taxes. If both sides increase tariffs, both sides will effectively raise taxes on their economies, which is harmful. It hurts growth and creates economic inefficiencies. Additionally, tariffs have broader consequences for businesses and supply chains. They can disrupt global supply networks, increase production costs, drive up consumer prices, and introduce volatility into financial markets. These uncertainties make long-term planning difficult for corporations and investors alike.

 

Jacobsen: How might reciprocal tariffs influence employment and consumer prices?

Schulman: The key impact is restraint — raising input costs while reducing demand. The effects will vary across industries depending on how they intersect with global supply chains. Manufacturing industries that rely heavily on imported components, such as electronics and automobiles, may face higher production costs, reduced competitiveness, and potential price increases for consumers. This could also lead to a slowdown in productivity.

On the other hand, service-based industries — such as entertainment, hospitality, restaurants, amusement parks, and travel — tend to be less affected by tariffs because they do not rely on importing goods that would be subject to such measures. However, manufacturing, agriculture, technology, automotive, and retail industries are more likely to be impacted due to rising costs.

For businesses, these increased costs usually result in one of two outcomes: either companies absorb the higher costs, which reduces their profit margins and valuations, or they pass the costs onto consumers through higher prices, reducing demand. If demand decreases and sales decline, business valuations still take a hit. However, restrictions on imports create market opportunities for domestic substitutes.

As I mentioned earlier, tariffs typically have a one-time economic impact. The market usually adapts over time. Most negative effects are short-lived, and businesses eventually adjust to the new price levels.

Jacobsen: How do multinational corporations adapt to the complexities of global supply chain shifts? Even if their manufacturing is primarily based in one nation, what strategies do they employ to navigate these evolving economic landscapes?

Schulman: The classic MBA answer is: it depends. And that is an interesting question. Rather than speaking in theory, let me give you a real-world example.

Take Procter & Gamble, a massive American multinational specializing in consumer goods and household staples. While it is based in the U.S., many key ingredients, chemicals, and raw materials are imported from China and Mexico.

Conversely, some of Procter & Gamble’s competitors — Nestlé and Unilever, both foreign companies — produce much of what they sell within the U.S. rather than importing it. As a result, tariffs may negatively impact Procter & Gamble more than Nestlé and Unilever, despite all three companies operating in the same consumer goods space. Since Nestlé and Unilever source more of their goods domestically than one might expect, they are less exposed to tariffs.

Meanwhile, Procter & Gamble relies more heavily on imported ingredients and chemicals, making them more vulnerable to tariff-related cost increases.

Jacobsen: How long does it take for the market to adjust? You mentioned that these effects are typically short-term bumps — what does that look like in practical terms?

Schulman: The timeline for market adjustment depends on several factors — how clearly defined the tariffs are, when they take effect, what industries they impact, and how large the tariff amounts are. Once those factors are clear, the market can begin adjusting. However, if tariffs are uncertain — for example if retaliatory tariffs are announced but it is unclear which industries will be targeted — that delays market reactions.

This uncertainty forces companies to make short-term strategic decisions, such as stockpiling inventory or delaying product launches until tariff policies are clarified. This can cause economic adjustments to stretch over several quarters, sometimes up to seven quarters. However, businesses can adapt more efficiently once tariffs are announced and implemented. At that point, corporate management can navigate the new conditions, and most adjustments take place within one to four quarters, depending on supply chain flexibility.

Even if companies shift their manufacturing strategies, prices often stabilize when those changes take effect. As a result, from a market reaction and economic impact perspective, most tariff-related adjustments occur within the first one to four quarters.

Jacobsen: How should institutional and retail investors adjust their portfolios to capitalize on opportunities or mitigate risks related to tariffs?

Schulman: It depends on how aggressive the portfolio strategy is. If investors are risk-averse, they may want to exit industries that tariffs, such as manufacturing, agriculture, or retail, could significantly impact. However, this approach involves a degree of speculation since it is never entirely clear whether tariffs will be implemented or are merely a negotiation tactic.

On the other hand, if investors are aggressive, they might buy into industries most affected by tariffs — such as manufacturing, agriculture, or retail — anticipating that market fear will drive prices down, creating attractive entry points. This strategy is based on the idea that eventually, market conditions will correct, and the initial fear-driven selloff will subside.

From an investment standpoint, the right strategy depends on whether someone is highly aggressive or conservative. However, to some extent, investing during tariff uncertainty remains a guessing game — investors do not always know what will be announced or how severe the tariff levels will be.

Jacobsen: To what extent can tariffs influence domestic innovation? Is that a factor that could be considered when implementing tariffs?

Schulman: Innovation is difficult to predict. You could argue that tariffs spur innovation. That is what we have seen in China with DeepSeek AI. It was not exactly a tariff but an outright restriction on selling advanced AI chips to China. As a result, China developed what appears to be a brilliant and less expensive workaround — which DeepSeek is now proving to be successful.

Tariffs, at their core, function as a tax or a restriction. I am repeating myself on the tax aspect, but fundamentally, tariffs act as barriers. Restrictions can accelerate innovation rather than slow it down. The assumption behind restricting AI chips to China was to hinder their progress — that was the intent of the U.S. government. However, in practice, it has fueled innovation instead. In this sense, tariffs and restrictions can be a catalyst for substitutes and workarounds.

That said, tariffs that shield domestic industries can also reduce competitive pressures, and competition is a major driver of innovation. Governments sometimes impose tariffs to protect and nurture an industry, but companies become complacent if these protections remain too long. Without the challenge of foreign competition, firms may feel less urgency to invest in R&D, leading to slower technological progress.

In short, tariffs can work well as temporary protection, giving companies the breathing room to make long-term investments. However, historically, reduced competition over time tends to stifle innovation, ultimately making industries less competitive in the global market.

Jacobsen: What is the role of tariffs in shaping domestic economic policy?

Schulman: Tariffs are primarily used to protect or incubate and nurture emerging industries by influencing trade relationships. They can encourage economic self-sufficiency in key sectors, such as agriculture, manufacturing, or technology. That is one way they shape domestic economic policy.

Additionally, tariffs can offset trade imbalances, protect jobs, and support domestic producers. Politically, these measures often help win votes since protecting local industries resonates with voters and policymakers alike. However, the long-term consequences of tariffs include higher consumer prices, reduced market competition, strained diplomatic relations, and potential retaliatory tariffs from other nations. We may be seeing that unfold now.

Jacobsen: Michael, thank you very much for your time today. I appreciate it.

Schulman: Sure, happy to help, Scott. I will be in touch.

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

A TRADE LAWYER TACKLES RECIPROCAL TARIFFS, LEGAL CHALLENGES, AND GLOBAL MARKET RISKS

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): СокальINFO

Publication Date (yyyy/mm/dd): 2025/03/03

Tiffany Comprés, a leading international disputes attorney, co-chairs the Pierson Ferdinand International Disputes and Practices group. With extensive experience representing U.S. and international companies in arbitration and litigation, she specializes in the complex legal terrain of agriculture, food, logistics, distribution, heavy machinery, and energy. Among just 51 attorneys board-certified in International Law by the Florida Bar, Comprés has earned recognition as a rising star in her field.

Her expertise in global trade law—particularly in frameworks like the UN Convention on Contracts for the International Sale of Goods (CISG) and the Perishable Agricultural Commodities Act (PACA)—positions her as a crucial voice on the legal and dispute resolution challenges that businesses face in an increasingly volatile trade environment.

Amid mounting tariff uncertainty, Comprés underscores the need for businesses to rethink contract terms and compliance strategies. She examines the World Trade Organization’s weakening enforcement mechanisms, the role of Incoterms in cost allocation, and the escalating risks of trade wars. Additionally, she highlights the legal ambiguities surrounding presidential tariff authority and the resulting surge in arbitration cases. As global trade governance remains in flux, businesses must navigate a landscape of shifting policies and unpredictable economic conditions—where missteps can have profound financial and legal consequences.

(Pierson Ferdinand LLP)

Scott Douglas Jacobsen: Thank you for joining me today. How do reciprocal tariffs impact international trade relations and global market dynamics?

Tiffany Comprés: I’m a lawyer, so I can only speak to that in a limited fashion. But certainly, they have broad impacts.

For example, consider steel and aluminum tariffs. A tariff on those products has effects across many sectors of the economy. The company importing the product will either absorb the cost or pass it down to consumers. Suppose the U.S. imposes tariffs on Canadian steel and aluminum, for example. In that case, the concern is that American manufacturers using those materials will face higher costs, which could lead to higher consumer prices.

As a response, Canada could impose counter-tariffs—a reciprocal measure that affects U.S. exports to Canada. This kind of tariff escalation can create ongoing disputes, with tariffs increasing or changing continuously. It can also extend beyond the initial products targeted, affecting other sectors of the economy.

And that’s just in a bilateral trade relationship. Regarding multilateral trade relationships, particularly in the World Trade Organization (WTO) framework, reciprocal tariffs can trigger broader disputes. With Trump proposing reciprocal tariffs, the risk is that multiple countries could impose retaliatory measures, leading to widespread trade disruptions.

Historically, trade wars have had severe consequences. The Smoot-Hawley Tariff Act of 1930, which imposed high import tariffs, led to significant retaliatory tariffs from other nations. This exacerbated the Great Depression by reducing global trade.

Jacobsen: What legal challenges do reciprocal tariffs present for cross-border transactions?

Comprés: Several. I have clients calling me, asking what they should plan for.

In my practice, I work with many importers and exporters of fresh fruits and vegetables—products that typically do not have tariffs due to trade agreements like NAFTA (now USMCA). If reciprocal tariffs are applied unpredictably, businesses that rely on established pricing models and supply chains could face significant disruptions.

Legal challenges include:

Contract disputes: If a tariff is suddenly imposed, existing contracts may not account for the additional costs, which can lead to litigation between suppliers and buyers.

Compliance with international trade agreements: Companies must navigate whether tariffs violate agreements under the WTO, USMCA, or bilateral treaties.

Supply chain restructuring: Businesses may need to shift suppliers or renegotiate contracts, which can lead to further legal complications.

Ultimately, reciprocal tariffs introduce uncertainty, and uncertainty is a risk in trade law.

So this is an entirely new game for this industry. Companies need to set up their accounts to pay tariffs, which they are not used to. They need to start factoring that into their operations. Can they absorb the cost?

How do they shift the cost? In international trade, there are terms called Incoterms, which serve as standardized contractual guidelines for assigning responsibilities between buyers and sellers. Incoterms do not decide anything on their own—rather, the parties involved in the transaction agree on an Incoterm, which then governs key responsibilities like insurance, freight costs, and, importantly, who is responsible for paying tariffs.

One thing I expect companies to do now is start reviewing their contracts carefully. Many terms they previously took for granted—because they never had to worry about tariffs—are now becoming critical points of negotiation.

For example, a common Incoterm is FOB (Free on Board), which means responsibility for the product transfers at the port of export. Under this arrangement, the importer is typically responsible for paying the tariffs. However, suppose a company shifts to a Delivered Duty Paid (DDP) term, where responsibility stays with the exporter. In that case, the exporter must cover the tariffs.

Sometimes, businesses do not pay close attention to these details because Incoterms are often represented in contracts by just three-letter abbreviations. Suppose companies have repeatedly used the same template agreements without considering the tariff implications. In that case, they may need to re-evaluate their contract structures. Otherwise, this could slip under the radar until someone realizes, “Wait, maybe we should change that.” Renegotiating contracts may become necessary.

I also advise clients to diversify their sourcing as much as possible to spread tariff risk. Of course, not all products can be sourced from multiple places. In agriculture, for instance, certain crops are available only in specific regions at certain times of the year. In the United States, we expect to have mangoes year-round, even though they naturally grow only during certain seasons. This demand creates additional trade complexities when tariffs are introduced.

My biggest concern is that this could lead to an ongoing cycle of tariff escalations, in which one country raises tariffs, another responds, and the cycle continues indefinitely.

The second concern is that this is the broadest application of reciprocal tariffs we have ever seen. Historically, reciprocal tariffs have been implemented on specific products or sectors. However, in the February 13 memorandum outlining the Fair and Reciprocal Trade Plan, the definition of “reciprocity” is far-reaching. It suggests that tariffs should be matched product by product, country by country.

For example, if France imposes a 10% tariff on U.S. cars, then under this framework, the U.S. would match it with a 10% tariff on French cars—instead of the current 2.5% tariff. This shift fundamentally changes trade relations and could lead to widespread retaliatory measures from trading partners.

But the memo describes reciprocity in a much broader sense than just matching tariffs. It talks not only about the actual tariffs applied but also about other trade barriers, such as taxes, regulations, subsidies, and currency policies that affect trade terms. That’s a very broad scope.

The memo also sets a 180-day turnaround time for presenting recommendations to the president. However, it’s unclear whether this means actual tariff numbers must be determined within that time. If so, that would be an incredibly tight deadline.

Given the significantly reduced federal workforce, the ability to conduct a comprehensive and in-depth analysis in such a short time seems unrealistic. I don’t see how they can do this properly without cutting corners. The administrative burden alone is going to be enormous.

This presents challenges not only in implementation but also in enforcement. For example, one of the earlier executive orders aimed to eliminate the de minimis exception. The de minimis rule allows low-value shipments, such as small online purchases under $800, to enter the U.S. without duties. The reason for this rule is largely administrative efficiency—it would be a logistical nightmare to process duties on every single small package.

However, after the rule was eliminated, it didn’t last long. The U.S. does not have enough customs officers to inspect every package and assess duties. Now, with reciprocal tariffs, we are asking customs officials to determine duty rates for every country—a monumental task.

If eliminating the de minimis exception failed due to staffing shortages, I don’t see how this plan can be effectively enforced. Other countries frequently change their tariffs, so this is not just a one-time adjustment.

If we’re serious about maintaining this reciprocal tariff policy, then every time another country adjusts its tariffs, regulations, or subsidies, the U.S. would need to respond. This would add a constant regulatory burden to an already overburdened system.

(Pat Whelen/Unsplash)

Jacobsen: Initially, several countries set a February 1 deadline for implementing these tariffs. However, negotiations—particularly with Mexico and Canada—led to a last-minute extension. Was this extension driven by a legitimate policy rationale, or was it more about optics?

Some reports suggest it was largely a public relations move. Certain agreements that emerged during negotiations involved actions already in the pipeline but were reframed as part of the bargaining process. Regardless, the outcome was a temporary, one-month delay in the tariff deadline. Yet, the fundamental uncertainties remain: How will this policy be implemented? Is it truly enforceable? And how will businesses navigate the instability?

From a legal standpoint, when a February 1 deadline looms for tariffs at a dramatic, double-digit rate, how do legal scholars begin to assess the implications? And what happens when that deadline is abruptly extended by a month? As you pointed out, when a major policy shift is imminent, every detail is scrutinized with heightened urgency.

Comprés: The first and most fundamental legal question is: under what authority is the president implementing these tariffs?

The president used a different legal strategy with those particular tariffs—invoking his emergency powers.

His justification was based on national security concerns, specifically tying it to the drug trade and fentanyl trafficking. That rationale made much more sense in the case of Mexico than it did for Canada.

There’s a significant disparity in the volume of fentanyl seized at the Canadian border versus the Mexican border. I have some figures here—hold on.

Here we go: 43 pounds of fentanyl were seized at the Canadian border last year and 22,000 pounds came through Mexico.

So, using fentanyl trafficking as the legal basis for tariffs was far more justifiable for Mexico than for Canada.

However, my concern with reciprocal tariffs is different. I don’t think the date change for the Mexico-Canada tariffs is legally significant because of the legal authority under which they were imposed. Since the legal basis is emergency powers, a one-month delay does not fundamentally change the lawfulness of the tariffs.

I’m not deeply immersed in the specific scholarly debates on that particular point, so there may be other perspectives. However, once the president invokes emergency powers to impose tariffs, the exact deadline is not necessarily a major legal issue.

But with reciprocal tariffs, is it a different legal question? The legal foundation for reciprocal tariffs is far less clear.

With Mexico-Canada tariffs, even though the scope of the president’s power under emergency authority is debatable, the precedent for using it exists. But reciprocal tariffs raise a completely different question:

Does the president even have the legal authority to impose them?

Trade policy is explicitly assigned to Congress under the U.S. Constitution. Congress holds the power to regulate tariffs and foreign trade. So, does the president need congressional approval?

Maybe.

A possible legal argument under Section 338 of the Tariff Act allows the president to impose new and additional duties on imports from countries that discriminate against U.S. exports.

However, this provision has never been used as the president proposes. It was not originally intended as a tool for broad reciprocal tariff implementation.

So, the legal justification for reciprocal tariffs remains an open question—and we could very well see legal challenges if they are implemented without Congressional approval.

It’s a clear WTO violation.

Under WTO rules, we must maintain our tariffs within pre-agreed rate levels. This also contradicts the Most Favored Nation (MFN) principle under which the U.S. has operated since 1923.

The MFN principle ensures that U.S. tariffs on imports remain identical for all WTO member countries, except in specific cases—such as goods deemed unfairly traded (e.g., anti-dumping duties). Imports from free trade partners with whom we have separate agreements.

As a result, most countries lowered their tariffs to participate in free trade, leading to global economic integration. This movement toward trade liberalization was formally memorialized in 1934 through the Reciprocal Trade Agreements Act.

However, the WTO has been severely weakened, largely because the U.S. blocked the appointment of appellate judges to its Dispute Settlement Body.

Without a functioning dispute resolution system, WTO rules become unenforceable.

If a country violates WTO rules but has no legal mechanism to resolve disputes, then what is the point of the system? It creates a frail and weakened position for global trade governance. This breakdown—combined with the proliferation of free trade agreements (FTAs)—has led countries to negotiate trade deals outside the WTO framework.

That’s why we now have regional and bilateral agreements like USMCA and the Trans-Pacific Partnership (TPP). There are now thousands of these trade agreements in place. Some are bilateral (between two countries) and some are multilateral (between multiple nations).

This parallel trade system has developed for nearly a century. Still, the rule of law governing international trade has become increasingly fragile.

This shift is largely due to the U.S. reconsidering its role as the global leader—not just diplomatically and politically but also in trade.

So, trade, diplomacy, and global leadership are deeply interconnected. They are not separate issues—they all influence one another.

Jacobsen: In today’s global economy, some companies operate strictly within domestic markets, while others engage in cross-border trade. But we also live in an era dominated by multinational corporations, where jurisdictional complexities can arise even in seemingly straightforward bilateral trade relationships.

You mentioned earlier that regulatory challenges emerge even in cases involving just two nations—such as a shipping vessel moving between Canada and the U.S. or Norway and the U.S. When that vessel enters international waters, its cargo falls outside the direct jurisdiction of any single country. How does that legal limbo shape trade regulations?

Expanding this to a broader scale, in a multinational or multilateral trade context—particularly for multinational corporations—how do tariffs add further layers of complexity? Do they make international trade law more difficult to navigate, or do they introduce new regulatory risks that companies must anticipate?

Comprés: Well, to give you just one example of how tariffs can disrupt global supply chains:

Most of my clients deal in fruits and vegetables. It’s one product—a mango or a bunch of grapes. You grow it, and that’s it. There’s no complex manufacturing process and no 25,000 components like those in a car or an iPhone. Now, think about something like an iPhone or a car.

A single device or machine has components sourced from many different countries. Some components might be manufactured in Country A, but the fabrication process could occur in Country B.

So, components come from 10 different countries, are assembled in an 11th country, and then sent to a 12th country for final integration before reaching the U.S.

That’s when things get complicated.

(Chuttersnap/Unsplash)

Jacobsen: How do tariffs apply in these cases?

Comprés: A product’s country of origin determines the tariff rate under U.S. tariff rules.

The country of origin is where it was grown for simple goods, like oranges. If you repackage the orange, it doesn’t matter—it’s still an orange, and its country of origin remains the same.

However, tariff classification follows the substantial transformation rule for complex manufactured goods.

This means that the final country where the most significant transformation occurs is considered the country of origin—not necessarily where the raw materials or components were sourced. I’ve been advising clients who deal with complex products to rethink their supply chains.

They should strategically restructure operations so that the substantial transformation occurs in a more favourable location with lower tariffs.

However, companies can’t easily relocate their factories if tariff policies keep changing.

It’s not like picking up and moving a store—it’s a massive logistical and financial challenge to close a factory in Country A and open another in Country B.

This ties back to your earlier question about the 30-day delay. The greater impact isn’t purely legal—it’s about economic stability. Business thrives on predictability. When expectations are clear, companies can manage their finances, plan investments, and forecast revenue.

However, tariff uncertainty creates a chaotic environment. Companies hesitate to act, delaying new product launches and postponing investments because the return on investment becomes unpredictable.

They don’t know what tariffs to pay, making profit margins uncertain. And in some cases, tariffs can be so high that they function as a de facto tax on companies.

Jacobsen: How can dispute resolution mechanisms under the UN Convention on Contracts for the International Sale of Goods (CISG) address tariff-related conflicts that, from what you’re saying, maybe inevitable?

Comprés: I’m fairly certain there will definitely be some of that. However, the CISG doesn’t have its dispute resolution mechanism, like an arbitration system. Instead, it provides rules on contract breaches and contract interpretation.

One key legal issue—which may be a bit dry but is important—is how the CISG handles contract interpretation differently from U.S. contract law.

In the United States, contract law follows the “four corners rule.”

Courts don’t look beyond the document if a contract is clear. The only time outside evidence is allowed is when the contract is ambiguous and its meaning cannot be resolved from the text alone.

But under the CISG, there’s no such rule.

Parties can introduce external negotiations and conversations to help interpret the contract. This means that a company could try to argue that an agreed-upon trade term—like FOB (Free on Board)—was never actually intended that way.

Would that argument hold up? I don’t think so. If a contract has always been used a certain way, the counterargument would be that usage and custom determine its meaning.

That said, I wouldn’t rule out companies trying to use CISG rules to avoid high and damaging tariffs. While unlikely to succeed, some unique contexts might allow it to work.

We are already seeing a huge increase in international arbitration over the past 10 to 20 years. That trend is only going to continue.

I also wouldn’t be surprised if we start seeing state-to-state arbitration, where countries challenge tariffs under trade agreements like the USMCA. For example, China has already filed a WTO complaint over tariffs.

Jacobsen: Could that case move forward?

Comprés: It might pass the first stage, but it won’t reach appeal—or, if it does, it will sit in limbo indefinitely. The reason? The WTO Appellate Body isn’t functioning because the U.S. has blocked the appointment of judges.

So, even if China wins in the first instance, the U.S. can appeal, and the case will remain unresolved because there is no appeals court to hear it. This is something we will see more of as trade tensions continue.

Jacobsen: Thank you. I appreciate your time, Tiffany. It was nice to meet you and thank you for your expertise.

Comprés: Oh, you’re welcome! It’s a nerdy topic but a good one.

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

THE EMPEROR WITHOUT CLOTHES: UNMASKING ELON MUSK WITH DAN O’DOWD

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): СокальINFO

Publication Date (yyyy/mm/dd): 2025/03/05

Dan O’Dowd has built a career on designing software that never fails—a rare claim in an era of digital vulnerabilities. A leading authority in secure systems, O’Dowd developed the operating software for some of the world’s most mission-critical projects, including Boeing’s 787s, Lockheed Martin’s F-35 Fighter Jets, the Boeing B1-B Intercontinental Nuclear Bomber, and NASA’s Orion Crew Exploration Vehicle. Since graduating from the California Institute of Technology in 1976, he has pioneered safety-critical and unhackable software, shaping the future of embedded security across aerospace, defense, and other high-stakes industries.

Then there is Elon Musk, a figure whose public image is a tangle of contradictions. He is a relentless workaholic, a self-styled genius who reportedly grinds 100-hour weeks, sleeps in factories, and pushes human endurance in pursuit of his technological ambitions. He is also a family man, though his personal life—marked by multiple ex-wives and at least 14 children—suggests a far more complicated reality. And, somehow, amid running billion-dollar enterprises, he is an elite gamer, ranking highly in titles such as Diablo IV.

These contradictions raise a fundamental question: How does a man supposedly working 100-hour weeks also have the time to master competitive gaming? If his schedule is consumed by engineering and innovation, where do his children fit in? The narratives Musk cultivates—hardest-working CEO, devoted father, elite gamer—appear mutually exclusive, yet they exist in parallel, feeding into the enigma that defines his public persona.

Critics argue that Musk’s self-mythologizing is no accident. Reports suggest he paid gamers to inflate his rankings, undermining his credibility in the gaming world. His leadership, too, is marked by inconsistencies—while he is celebrated as a hands-on innovator, much of his company’s operations are managed by others. His influence is undeniable, but whether he is a revolutionary visionary or a master of illusion remains an open question.

Scott Douglas Jacobsen: Since you’re approaching this from the perspective of someone scrutinizing Musk’s personality, let’s begin with one of the more improbable claims—his supposed prowess in competitive gaming. Achieving a world-class ranking in any high-level game requires an extraordinary investment of time, skill, and dedication. Musk has repeatedly boasted about his standing among elite players, but just weeks ago, someone uncovered the truth—and exposed exactly what he was doing.

Dan O’Dowd: Here’s what happened: Musk wasn’t ranking up through skill. Instead, he was paying people to grind for him, boosting his stats so he could pretend to be at an elite level. This was exposed when he live-streamed himself playing Path of Exile, a game where strategy and mechanics matter deeply.

A real top player was watching the stream and immediately realized something was off. Musk was making basic mistakes, failing to execute simple mechanics, and missing obvious strategic choices. The guy watching thought, Wait for a second—how could someone rank this high be such a noob? He literally called Musk a noob on the spot. Someone couldn’t reach that level of the game and still not know how to play.

That’s when people really started digging. Soon, the gaming community laughed, spread the footage, and dissected his gameplay. More expert players looked into it, and another well-respected figure in the gaming world stepped in, confirming what was obvious—Elon Musk was cheating.

The truth came out: Musk had a team of people playing for him, grinding the game to boost his ranking. Then, once they levelled him up, they would inject him into high-ranked matches, making it look like he had earned his spot. But when he had to play on stream, he obviously had no idea what he was doing.

At first, Musk denied everything. He tried to deflect, ignore, and laugh it off. But the pressure kept mounting, and the evidence was too obvious to ignore. Finally, in the last few days, he admitted it. He was caught and had no choice but to confess: Yes, I have people play the game for me.

This was yet another hit to his credibility. Another segment of the public realized—that he was lying about everything. What is the entire gaming narrative he built around himself? Fake. He wasn’t spending 40 or 80 hours a week playing video games. He wasn’t grinding his way to the top. He wasn’t an elite player. He just paid people to make him look like one.

And that’s how he operates. This gaming controversy is just another example of a pattern: massive deception. Musk presents himself as a genius, workaholic, gamer, businessman, father, and visionary—but when you examine the details, so much of it is fake. And now, the gaming industry has fully exposed that part of the illusion.

So that’s one contradiction off the list. The “Musk the Gamer” myth? Completely debunked.

So we don’t have to worry about that one. The gamer myth? Debunked. Done. But what about the family man narrative?

Musk presents himself as someone who loves his kids. Yet one of his children despises him—hates him to the core. The others? We rarely hear about them. The only child we consistently see is little X, his now four-year-old son. And Musk takes him everywhere.

X is there whenever Musk is at business meetings, industry events, or gatherings with billionaires. The child sits on his lap, rides on his shoulders, and is always in the room. But let’s be real—Musk isn’t caring for him. There’s always a nanny nearby. The kid isn’t there because Musk is playing doting father. He’s there for another reason.

We don’t have direct evidence, but there are two main theories. The first is that Little X is his emotional support child. Musk is one of the most hated people in the world—ridiculed, criticized, and constantly under fire. Having a child literally attached to him provides comfort. It gives him something pure that doesn’t judge him—a source of unconditional love in a world where so many people despise him.

The second theory is more cynical: X is a human shield. If you watch Musk, the kid is always physically close to him—sitting beside him in meetings, on his lap, on his shoulders, in his arms. Musk knows that even his most extreme critics will hesitate to go after him too aggressively if he’s always holding his child. It creates a visual buffer. It humanizes him. It’s a form of optics management.

Beyond X, though, Musk doesn’t seem to spend meaningful time with his other children. He is estranged from at least one, has little public connection to the others, and appears to have no real relationships with his ex-wives or former girlfriends. As of now, he’s officially single.

Musk has fathered at least 13 children—the confirmed number—but it could be more. And one of those mothers is an employee at Neuralink, Shivon Zilis, a high-ranking executive at his company.

Then there’s Grimes. According to Isaacson’s biography, Musk had twins with Grimes. But here’s the kicker—while she was in the hospital giving birth, Shivon Zilis was in the same hospital giving birth to another set of Musk’s twins. And Grimes had no idea.

Family man? Right.

Of course, there’s his romantic history. He has burned through wives, girlfriends, and affairs. Amber Heard? That was a toxic disaster. Poor Johnny Depp. The absolute chaos of that relationship was brutal. Musk’s involvement with Heard? Who knows how deep that really went?

Oh, and then there’s Google co-founder Sergey Brin. The rumour that Musk slept with Brin’s wife exploded. Both Musk and Brin denied it, of course. But the fallout? Brin and Musk didn’t speak for years. Whether or not it actually happened, the damage was real.

So, family man? Not exactly. More like serial relationship wreckage.

We don’t know if that story about him working 100 hours weekly is true. But what does he actually do?

Is he in the office, grinding away, running his companies? No. He’s in Brazil. He’s at the World Cup. He’s at the Super Bowl. He’s at the Met Gala. He’s at every major global event where billionaires and world leaders gather.

I don’t recall seeing him at Davos, but he must have been there. Maybe not. But whatever—he’s everywhere else. He’s not in an office working. He’s in town, living the billionaire lifestyle and meeting with powerful people worldwide.

He was just in Brazil, holding talks with the Prime Minister of Italy. There are photos of them together, and she looks completely smitten—open-mouthed, adoring. He was cozying up to Macron, though that didn’t last. He eventually insulted France and burned that bridge. Oh, right—he literally accused Macron of being a Nazi because someone found a photo of Macron raising his hand in a certain way. That’s where Musk is spending his time.

He isn’t grinding away at his companies. He’s living the life of a playboy billionaire, playing ambassador, diplomat, emperor—whatever title fits. He’s an emperor, yes, but possibly an emperor without clothes.

Musk used to spend time at his companies—10 years ago. He claimed he slept on the floor of the factory during Tesla’s production crisis, but people who were actually there said nope. He made that up, too. It sounded good—like he was grinding, working hard, suffering alongside the workers. But in reality, he wasn’t there.

Elon Musk at Donald Trump’s first cabinet meeting.

Jacobsen: So, who runs the companies if Musk is barely involved?

O’Dowd: At SpaceX, it’s Gwynne Shotwell. She runs the show. She handles everything. Musk shows up to do the countdowns for the rocket launches, but she’s the one making it all happen. SpaceX works because it has competent leadership.

At Tesla, day-to-day operations are more unclear. Musk had a guy—Tom Zhu, who ran Tesla’s China operations and was supposed to take over a bigger role in the U.S. But that didn’t quite happen the way people expected.

And what about Full Self-Driving (FSD)? Ashok Elluswamy runs that department, but Musk doesn’t. The truth is, these companies don’t actually need him. This brings us to the biggest myth: Is Musk a super-genius?

People love to say he is. They call him a once-in-a-generation mind, a visionary, a real-life Tony Stark. But when you hear him talk about something you know a lot about, you realize…he’s an idiot.

This is precisely what happened with the video game scandal. When Musk talks about something you don’t know, he sounds smart. But when he talks about something you do know, you suddenly realize this guy has no idea what he’s talking about.

Everybody thought Musk was a brilliant guy. But after the gaming scandal, the real experts in that community saw him for what he was: a complete idiot. And not just an ordinary novice who lacks experience—this was sheer stupidity.

He was making it up. And this isn’t just limited to gaming—it’s everything. He’s not a rocket scientist. He doesn’t have an engineering degree. He’s not any of the things he wants you to believe he is. He wants you to think he’s a brilliant engineer who designs all this groundbreaking technology. But he doesn’t design anything.

Take SpaceX, for example. One of his only documented design decisions? He changed the shape of the Starship rocket’s nose—not for aerodynamics or engineering reasons—but because it wasn’t pointy enough. And why did he want it pointier? Because of a scene from The Dictator, the satirical Sacha Baron Cohen movie. That’s literally why he did it. He admitted this himself.

This is how Musk operates. He doesn’t actually know much about anything. He skims a Wikipedia page on a subject, memorizes a few key points, and then enters conversations acting like an expert. In many cases, he does know more than the average person because most people haven’t read the Wikipedia page on that topic. But that’s where his knowledge ends.

He may get briefings from real experts. But his understanding is paper-thin. And the problem? He can’t stop there. He has to keep going. He must sound like he knows more than everyone else in the room. So what does he do? He starts making things up.

If an actual expert happens to be in the room while Musk is going off on one of his nonsense tangents—say, talking about mining water on Mars or some insane chemical reaction that doesn’t make any sense—they’ll call him out. They’ll say, That’s not how that works. And Musk’s response?

“You don’t know what you’re talking about.”

If the expert pushes back, saying, “Actually, I have a PhD in this field,” Musk doubles down. “Well, you must’ve been in school a long time ago because you missed all the new advancements.” And then he keeps making things up. It’s easy to do. Try it sometime. I wrote 13 papers on this subject, won an award, and conducted groundbreaking research. Who’s going to stop you? That’s what Musk does.

And then there was the infamous Yann LeCun incident. Yann LeCun—one of the most respected AI researchers in the world—got into a Twitter exchange with Musk. And what did Musk do? He tried to correct him. He started making claims about AI research to one of the most decorated AI scientists on the planet.

This is the standard Musk tactic. It doesn’t matter who he’s talking to. All he has to do is say, “But I’m Elon Musk. I have access to the latest research.” And for some reason, people believe him.

Douchebag or visionary? Elon Musk addressing Trump supporters.

Jacobsen: Musk makes things up. What does he do if he loses an argument with an expert?

O’Dowd: He bluffs—throws out some nonsense about a groundbreaking project behind the scenes that nobody knows about.

“I’ve got people at Buffalo University working on this. You wouldn’t know, but they collaborate with MIT and the Sorbonne. They’re about to announce it next week, and it will completely disrupt the industry.”

And what happens? The PhD in the conversation hesitates—because how do you argue against something that supposedly exists but hasn’t been announced yet? That’s the genius of the Musk Bluff. He creates an illusion of superior knowledge, making the expert second-guess. And when they walk away, Musk wins the argument—without ever saying a single true thing.

This is his tactic. It’s bullying but in a specific way. He makes up the wildest, most impossible claims, and when people challenge him, he doubles down.

A million people on Mars? Sure.

A fully severed spinal cord? No problem—we’ll make you walk again.

The blind will see? Done.

The deaf will hear? Of course.

Yes, he literally said all of this. And that brings us to Neuralink.

Neuralink might be their biggest joke. Musk promises it will cure blindness. He says it will make paralyzed people walk again. Does that sound familiar? Because it’s straight out of the Bible. Every 19th-century travelling preacher with a revival tent used the same routine. They’d bring someone in a wheelchair onto the stage—someone who allegedly couldn’t walk for years. The preacher would place his hands on them, say the magic words, and suddenly—they could walk. The blind? Now they could see.

That’s the exact same playbook Musk is using with Neuralink.

And then there’s Optimus. Optimus is going to end poverty. Yes, he actually said that. He claimed that Optimus would handle everything—it would work for us, solve all labor problems, and create a world where everyone gets whatever they want. He even put a number on it: two Optimi per person, a billion robots worldwide, solving every economic problem.

But here’s the issue: What if everyone wants what Musk has?

What if every person on Earth wants a Gulfstream G650 private jet to fly wherever they want, whenever they want? Suddenly, we need 8 billion private jets—but there’s a problem. The law requires two pilots per flight. But wait—those pilots also want their own private jets. The whole system collapses.

This is the absurdity of Musk’s promises. He says these things honestly, and investors throw hundreds of millions—no, billions—of dollars at him. And why? Because he told them a completely preposterous fairy tale—and they believed it.

It’s hilarious. It’s so funny. These things aren’t even serious ideas—they’re jokes. But somehow, they work.

And speaking of jokes—you mentioned the Heil Hitler thing. I’m working on a theory here. Everybody asks, Is Musk a Nazi? Is he this? Is he that? I don’t think he’s any of those things. Oh, and one more thing—I completely forgot to mention: He’s 13 years old.

No, not literally, of course. But mentally, emotionally, socially? His development stopped at 13. Everything he does makes much more sense when you look at it through that lens. His entire personality, obsessions, and antics all point to someone stuck in permanent adolescence.

So, what about the Heil Hitler thing? Yes, it was a Nazi salute. But I don’t think it was because he’s a Nazi. I think he did it for one reason: to see if he could get away with it.

He did it right before the seal of the President of the United States. Standing there, knowing the cameras were rolling, he raised his arm twice. Not just once—twice. He did it once, turned around, and then did it again to the crowd behind him, people he couldn’t see.

Why? Because this is exactly what a 13-year-old would do. A middle schooler trying to be edgy.

This wasn’t about ideology—it was about provocation. He wanted to do something outrageous that would explode in the press, something nobody else could get away with. And he knew he could because he’s the emperor. He operates under a different set of rules.

Anyone else who did that was gone, immediately fired, and cancelled. But Musk understands that he’s untouchable. He wanted to test it like a rebellious teenager to see how far they can push authority before facing consequences.

And guess what? He got away with it.

Sure, it pissed off some people. But then, his team came rushing to his defence. The ADL—an organization supposed to stand against antisemitism—actually defended him. Netanyahu himself came out and exonerated him.

Just think about that for a second. Imagine being able to walk up to a podium in front of the entire world, do a double Nazi salute, and still have powerful institutions defend you. That’s the level of privilege Musk operates with. He could have stripped naked, and it wouldn’t have been as big of a deal.

This was the one thing that should have been career-ending. The one move that no one should be able to walk away from. And yet—here he is.

And let’s not forget—the way he did it. He perfected the salute. Fingers together. The arm extended just right. It was a textbook demonstration. He knew exactly what he was doing. And now? He’s still standing.

Jacobsen: Let’s talk about Musk’s use of ketamine and other substances. If I recall correctly, the Don Lemon interview surfaced only after the fact. In that conversation, Lemon was openly critical of Musk, but one of the biggest revelations?

Musk admitted—without hesitation—to using ketamine. He claimed to have a prescription, possibly from a specialist or his regular GP. But that admission immediately raised broader questions. Why is he on ketamine?

What does it reveal about his mental state, his work habits, and the contradictions that define his public persona?

O’Dowd: I don’t have personal knowledge—I’m not there with him. But as you said, Musk himself has admitted to using ketamine. And when you look at his behaviour, it tracks. His mood swings are extreme—he’ll go from euphoric, manic enthusiasm to angry, explosive outbursts in an instant. That kind of volatility is noticeable. But I’ll be honest—I don’t know much about ketamine’s actual effects. I know it’s sometimes called a horse tranquillizer, but it also has real medical uses.

Then there’s his history with other substances. Back in 2018, on The Joe Rogan Experience, he smoked marijuana live on air. That moment went viral, but looking back, it feels more like a stunt than a serious habit. He also used to frequent bars and high-end clubs, indulging in wine and whiskey—casual social drinking, nothing that suggests a dependency. Alcohol doesn’t seem to be an issue for him.

If the ketamine claim is true, then at least he’s claiming it’s prescribed. But it makes you wonder—how much of this is genuine treatment, and how much is self-medication?

And then there’s the bigger question—what about psychedelics? MDMA, psilocybin, and LSD—all of these are being explored for treating depression, PTSD, and anxiety. Did Musk ever dabble in those? And is there a family history of mental health struggles? If there’s a familial link, it adds another layer to this story.

Musk has also used psilocybin to manage his mental state. And when it comes to PTSD and anxiety, Isaacson’s biography paints a revealing picture. There are moments in the book where Musk reportedly shuts down completely.

When things get really bad, he doesn’t just get upset—he becomes catatonic.

One scene in the book describes him lying on the floor of Tesla’s boardroom, unresponsive, when things were falling apart. That’s not just stress—that’s someone mentally collapsing under pressure. But here’s the paradox—every single time

Musk has hit rock bottom, he’s bounced back even higher.

Isaacson describes these cycles as wild oscillations in Musk’s mental state. One moment, he’s in freefall; the next, he’s rising to new heights. It’s like watching someone dance on the edge of destruction, but somehow, he always finds a way out.

Jacobsen: Does that make him resilient? Or does it just mean he’s constantly self-destructing and barely pulling himself back together?

O’Dowd: I have a saying about Musk:

To Elon Musk, words are sounds he makes to convince you to do his bidding.

That’s how he operates. The words don’t mean anything to him. When he says, “I promise,” it’s not a real commitment. It’s just a sound—a tool he uses to manipulate people into action. And that brings us to the final question—does he even believe the things he says?

I’ll give you a million dollars. I love you. Whatever. It doesn’t matter what it is. Whatever it takes to get someone to do what he wants, he’ll say it. But he doesn’t connect those words to meaning. To Musk, words aren’t promises—they’re tools.

He doesn’t see himself as committing to anything. He sees himself as making sounds that cause people to take action. Whether or not someone thinks he made a commitment—that’s not his concern. He got what he wanted in that moment, and that’s all that matters.

And because he’s so confident he can talk out of any situation, he doesn’t worry about the consequences. Sure, he gets into trouble sometimes. But every single time, he also gets out of trouble. So why would he stop? When you know you can say anything to anyone, anytime, and never face real consequences, why would you start caring about truth or integrity? You wouldn’t. That’s exactly where Musk is, which explains much about his operation.

Look at Autonomy Day. Tesla was in desperate financial trouble. So what did Musk do? He pulled together a spectacular story—completely made up—in just a few days and delivered it stone-faced. The entire audience believed every word, no matter how ridiculous it was. Some investors sued Tesla afterward, claiming Musk’s statements were blatant lies designed to manipulate the stock price. But the judge dismissed the lawsuit. Why? Because the judge ruled that no reasonable investor would believe what Elon Musk said. Think about that for a second. The court didn’t say he didn’t lie. The court said his lies were so preposterous that no rational person could have possibly taken them seriously.

And yet…they did believe him. Investors poured billions into Tesla after that speech. The stock soared. Tesla’s valuation hit one trillion dollars. This is his superpower. He says utterly ridiculous things, and people believe him anyway. If you can do that, it’s no surprise you’re the richest man in the world. It’s not even that hard when you’re willing to say anything to anyone at any time to get what you want. Yes, sometimes it backfires. Sometimes it gets him into trouble. But he finds a way to talk his way out of it every single time.

You have to give him credit for that. And after enough of these moments—after escaping every single consequence—what happens? It starts to change your brain. You start believing your own myth. You start thinking maybe you are the emperor. Maybe the law doesn’t apply to you. Because so far, it never has. Every time the legal system tries to hold him accountable, he finds a way to get a judge to throw the case out. Whenever people think, “This time he’s gone too far,” he walks away unscathed.

At some point, you start thinking it’s all a joke. You start thinking you can stand in front of the President’s podium, give a double Nazi salute on national TV, and still walk away untouched. Because so far…he has.

He might have actually reached the point where he believes he can get away with anything, and that’s why he does these things. That’s why he keeps succeeding—because he keeps making people’s promises, and they keep giving him money.

Jacobsen: Then there are the stimulants. Musk has openly discussed his heavy caffeine consumption. But beyond that, he has also admitted to using Ambien (Zolpidem), a prescription sleep aid he reportedly takes regularly.

Of course, there are other speculations—whispers of additional substances. These remain unverified, and I won’t wade into conjecture. Still, the known facts alone raise questions about his reliance on stimulants and sedatives, and what that balance—or imbalance—reveals about his lifestyle, performance, and state of mind.

O’Dowd: But here’s what we do know: Musk has a history of substance use, extreme behaviours, and mood swings. His emotional state fluctuates wildly. When you combine that with what we discussed earlier—his habit of using words as tools to get what he wants—it starts painting a more complete picture.

Then there’s his family. People who know him best have either insinuated or outright claimed that he has no real empathy—or, at the very least, blunted empathy. His mother, for example, once said that his brilliance is overshadowed by his lack of social graces or something to that effect. His father, though? That’s a different story.

Errol Musk—Elon’s father—is still alive, and he gives interviews. But Elon hates him. Musk has publicly called his father a horrible person. So, what do we make of that? Honestly, not much. Because who do you trust? If Elon is a pathological liar, why assume his father is any better? Maybe both of them are unreliable narrators.

I’ve seen a few of Errol Musk’s interviews, but he’s not out there often. His mother, Maye Musk, on the other hand? She’s very active online. She pops up on Twitter regularly, usually in defensive mommy mode, scolding people for saying mean things about her son. It’s always the same: “Why are you attacking my boy? He doesn’t deserve this.” And Musk, in response, is basically like: “Mom, stop embarrassing me. I can handle myself.”

But at the end of the day, his moods are erratic. His behaviour is unhinged. And when you think of him as a 13-year-old trapped in a billionaire’s body, everything makes more sense.

Imagine this: a 13-year-old can deliver a speech to the entire country in front of world leaders, with cameras everywhere. What does he do? He jumps up and down, fidgeting, soaking in the attention. That’s exactly what Musk does. If you compare that to someone like Donald Trump, you will see that Trump enjoys attention. He says outrageous things. But you don’t see him literally bouncing up and down like an overexcited teenager.

Even in Trump’s little dance routine—where he does the awkward YMCA shuffle—his feet never leave the floor. Musk, on the other hand? He jumps, throws his arms in the air, spins around. It’s juvenile. Most adults don’t act like that. If you just won the Super Bowl, maybe you get to go nuts. But in normal adult settings? You don’t behave like that.

Musk never advanced past that stage. His social training stopped at 13; you can see it in everything he does.

And then there’s Dustin Moskovitz, the Facebook co-founder. He had a moment of realization when he saw Musk’s entire Tesla operation for what it really was. He finally connected the dots and said, “This is Enron. This is an outright fraud.”

And when Musk responded? Oh, you have to see it. The tweet he sent back? It was peak Musk—so immature, juvenile, and 13-year-old-level petty. A typical 11-year-old wouldn’t be sophisticated enough to pull it off, but a 13-year-old?

That’s Musk in a nutshell. A 13-year-old with unlimited money, unlimited power, and zero accountability.

A 15-year-old would be embarrassed by this kind of behaviour. A real adult would never do it. No one would. Yet here we have the CEO of a public company, the richest man in the world, the head of multiple trillion-dollar corporations—and what is he doing? What is he posting on Twitter? The kind of juvenile, impulsive nonsense that no professional executive in history would ever think to engage in.

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

CONNECTING THE WILD: INTERVIEW WITH PARKS CANADA’S CHRISTINE DRAKE

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): СокальINFO

Publication Date (yyyy/mm/dd): 2025/03/06

Christine Drake, Manager of Ecological Corridors and Heritage Rivers at Parks Canada, has spent more than 17 years shaping conservation policy across the country. Her expertise spans ecosystem preservation, the establishment of protected areas, and national park management. With a Master’s degree in Forestry from the University of Toronto, Drake now leads efforts to expand and safeguard wildlife corridors—critical pathways that help species navigate increasingly fragmented landscapes.

In this conversation, Drake discusses Wildlife Corridors Canada and the pivotal role Parks Canada plays in ecological conservation. The agency has committed $1.3 million over two years to fund corridor projects in New Brunswick and Nova Scotia. Nationally, $7 million is being allocated across 11 projects, with NGOs contributing an additional $7.5 million—bringing the total investment to $14.5 million.

Parks Canada has pinpointed 23 national priority areas for conservation, with 10 already receiving direct support in seven provinces. Drake explains that funding allocations vary by project. For instance, the Mersey Tobeatic Research Institute is working to protect 300 acres of vital habitat. More details on these initiatives can be found on the Parks Canada website.

Scott Douglas Jacobsen: Canada is a vast country with significant green space, making this an important topic to emphasize. Thank you for joining me today.

Christine Drake: Thank you for having me.

Jacobsen: For the ecological corridor projects in New Brunswick and Nova Scotia, how much funding is being contributed by Parks Canada?

Drake: In Nova Scotia, Parks Canada is contributing $495,000 over the 2024–25 and 2025–26 fiscal years. In New Brunswick, Parks Canada is contributing $826,142 over the same two fiscal years. Altogether, this amounts to just over $1.3 million over two years for the two projects.

Jacobsen: How much inland water and land will Canada’s government commit to conserving by 2030?

Drake: That question is best answered by Environment and Climate Change Canada, as they lead that file for the Government of Canada. The same applies to your next question.

Jacobsen: How many acres will the Mersey Tobeatic Research Institute conserve via voluntary stewardship mechanisms?

Drake: The Mersey Tobeatic Research Institute aims to conserve at least 300 acres as part of its project through voluntary mechanisms, including conservation easements and land acquisitions.

Jacobsen: What is the total funding allocated to support ecological corridor projects across Canada?

Drake: Over $7 million is being contributed to 11 projects to support on-the-ground ecological corridor and connectivity work across the country. Additionally, environmental non-profits and non-governmental organizations (NGOs) will provide an extra $7.5 million through their own funding and partnerships. In total, this brings the investment in ecological corridors in Canada to nearly $14.5 million.

Jacobsen: Are there any noteworthy NGOs involved in these projects?

Drake: The two most recently announced organizations are Birds Canada and the Mersey Tobeatic Research Institute. A previous news release outlines all the other lead organizations receiving funding, which I can share with you.

Jacobsen: How many national priority areas has Parks Canada identified for ecological corridors?

Drake: Parks Canada has identified and mapped 23 national priority areas for ecological corridors. These are areas where ecological corridors are most urgently needed in Canada to conserve or restore connectivity. Improving or maintaining ecological connectivity in these priority areas will greatly benefit biodiversity conservation and help species and ecosystems adapt to climate change.

The priority areas for ecological corridors were identified over the last couple of years in collaboration with a diverse range of partners, experts, stakeholders, and the public. This process involved using national-scale data and several scientific assessment methods. An interactive map and more information about each of the priority areas for ecological corridors are available on the Parks Canada website.

Jacobsen: How many national priority areas will ground-based connectivity advance through approximately $7 million in contributions?

Drake: Funding from the National Program for Ecological Corridors supports on-the-ground work in 10 of the 23 national priority areas for ecological corridors. These projects are located in seven provinces: British Columbia, Alberta, Saskatchewan, Ontario, Quebec, New Brunswick, and Nova Scotia.

Projects will advance ecological corridors in areas identified as nationally important for conserving or restoring ecological connectivity and strengthening the network of protected and conserved areas and natural habitats.

Jacobsen: Christine, thank you for your time today. I appreciate it.

Drake: No problem.

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

HOW CANADA IS INCREASING INTERNET COVERAGE IN UNDERSERVED COMMUNITIES

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): СокальINFO

Publication Date (yyyy/mm/dd): 2025/03/06

 Since its launch in 2019, the Canadian Radio-television and Telecommunications Commission (CRTC) Broadband Fund has pledged more than $730 million to expand Internet access in over 270 communities, bridging the digital divide for households and essential institutions. Most recently, the CRTC allocated $14 million to CityWest Cable to construct 250 kilometers of fibre infrastructure across British Columbia and Yukon, a move that community leaders say will enhance local businesses and improve access to healthcare.

As the initiative evolves, the CRTC is refining its approach to better support Indigenous communities, introducing an Indigenous Stream designed to strengthen connectivity in historically underserved regions. Additional funding and policy updates are expected in the near future, signaling a continued push toward digital equity across Canada.

Scott Douglas Jacobsen: Which regions are targeted by CRTC’s new fibre Internet initiative?

CRTC: The CRTC is an independent quasi-judicial tribunal that regulates the Canadian communications sector in the public interest. The CRTC holds public consultations on telecommunications and broadcasting matters and makes decisions based on the public record. Canadians need access to reliable, affordable, and high-quality Internet and cellphone services for every part of their daily lives.

Jacobsen: How is the CRTC facilitating high-speed fibre Internet?

CRTC: In 2019, the CRTC launched the Broadband Fund to help connect rural, remote, and Indigenous communities across Canada. Through its Broadband Fund, the CRTC contributes to a broad effort by federal, provincial, and territorial governments to address the gap in connectivity in underserved areas across Canada, including rural, remote, and Indigenous communities. The CRTC has held three calls for applications to its Broadband Fund, which resulted in over 700 applications. To date, the Broadband Fund has committed over $730 million to improve high-speed Internet and cellphone services for over 270 communities, connecting essential institutions such as schools, band offices and health care and community centres. This represents over 47,000 households and over 630 kilometres of major transportation roads. Further details are available on our website.

Jacobsen: What is the total funding allocated for this project?

CRTC: Most recently, on January 30, 2025, the CRTC committed over $14 million to CityWest Cable and Telephone Corp. to build approximately 250 kilometres of new transport fibre infrastructure to bring high-capacity transport services to the communities of Jade City and Good Hope Lake (Dease River) in British Columbia, as well as Upper Liard in the Yukon. The project will improve access to reliable and high-quality Internet service.

Jacobsen: What is the scope of the infrastructure development? Since 2019, how has the CRTC’s Broadband Fund impacted rural, remote, and Indigenous communities?

CRTC: The project received support from the impacted communities. Letters of support emphasized the positive impact the project will have on daily life in these regions, including new opportunities for local businesses and improved access to health care.

A summary of these letters was included in Telecom Decision 2025-30:

CityWest provided evidence of direct notification to all affected communities and received letters of support, including from the 3Nations Society, a partnership between Tahltan, Kaska, and Taku River Tlingit First Nations (the Kaska Nation is made up of five Kaska First Nations, which cover two of the affected communities), and the Premier of the Yukon. The 3Nations Society stated that collaborative efforts with CityWest have fostered a sense of shared purpose, and it anticipates that this collective support will significantly contribute to the success of the project.

The Premier of the Yukon noted that dependable high-speed Internet can open new economic and social possibilities for Yukoners and support healthy, vibrant, and sustainable communities.

For further information on their views, we encourage you to reach out to them directly.

The CRTC continues to assess Broadband Fund applications and will make more funding announcements in the coming months.

Jacobsen: What benefits have the impacted communities highlighted in letters of support for this project?

CRTC: The CRTC is also continuing to make improvements to the Broadband Fund. In December 2024, the CRTC announced its first decision to improve the fund and to help advance reconciliation with First Nations, Inuit, and Métis peoples. During its consultation, the CRTC received comments from 75 groups and individuals, including consumer groups, Indigenous organizations and governments, and Internet and cellphone service providers. As part of this decision, the CRTC is working to better support Indigenous applicants and communities by providing funding to build skills and support Indigenous-owned networks. The CRTC is also requiring applicants to engage meaningfully with Indigenous communities and provide proof of consent from any Indigenous community where they plan to build infrastructure. The CRTC will issue more decisions as part of its review and will launch the Indigenous Stream of the Broadband Fund later this year.

Jacobsen: What are forthcoming initiatives or policy revisions, including the Indigenous Stream of the Broadband Fund?

CRTC: As part of its broader efforts to improve Internet and cellphone services across Canada, the CRTC is taking action to help ensure residents of the Far North have access to reliable and affordable Internet services. The CRTC also created an Indigenous Relations Team to support Indigenous participation in its proceedings and ensure the distinct nature and lived experiences of Indigenous peoples are considered across the CRTC’s work.

Jacobsen: Thank you for the opportunity and your time.

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

THE HUMAN COST OF ‘EFFICIENCY’: A CONVERSATION WITH MANDISA THOMAS

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): СокальINFO

Publication Date (yyyy/mm/dd): 2025/03/07

Mandisa Thomas is one of the most outspoken voices in America’s secular movement. As the founder and president of Black Nonbelievers, she has dedicated her work to challenging the stigma surrounding nonbelief and amplifying the voices of African American atheists. Born and raised in New York City, Thomas grew up in a largely secular household, though she was surrounded by family members who adhered to various faiths. Her exposure to Christianity, Black Nationalism, Islam, and a range of world mythologies fostered an early skepticism, prompting her to question religious dogma from a young age.

In 2011, she launched Black Nonbelievers as a nonprofit committed to increasing the visibility of nonbelievers, particularly within Black communities. The organization, led predominantly by women and featuring strong LGBTQ representation, now boasts multiple affiliates nationwide, providing networking opportunities and support for those who reject religious faith.

In this conversation, Thomas weighs in on the sweeping impact of the Department of Government Efficiency (DOGE), established under the Trump administration and spearheaded by Elon Musk. While billed as a cost-cutting initiative, DOGE has ushered in mass layoffs, gutted diversity, equity, and inclusion (DEI) programs, and revoked contracts under the guise of regulatory reform. Among those affected was Thomas’s husband, Craig, a General Services Administration (GSA) officer with three decades of service who was abruptly laid off alongside many longtime employees.

Thomas argues that DOGE, along with the broader framework of Project 2025, is a calculated effort to dismantle government institutions while disproportionately harming minorities. She describes the Trump administration’s actions as “shocking and unjust,” criticizing what she sees as an administration willing to sacrifice workers’ livelihoods with little regard for legal or ethical boundaries.

Though the administration claims DOGE has saved billions, independent analyses challenge these figures, and legal battles are mounting. Some Democrats have condemned the agency’s sweeping authority, calling it an unprecedented expansion of executive power. “Before our very eyes, an unelected shadow government is conducting a hostile takeover of the federal government,” Senate Minority Leader Chuck Schumer warned on Monday. The agency is already subject to multiple lawsuits, including one filed by Public Citizen, the State Democracy Defenders Fund, and the American Federation of Government Employees, a union representing 800,000 federal workers. Plaintiffs argue that DOGE functions as an advisory body and should therefore be subject to federal transparency rules.

(The Humanist)

Scott Douglas Jacobsen: Your husband has been affected by DOGE. What is his story, and how has it impacted his department and job?

Mandisa Thomas: Yes, my husband, Craig, had been a leasing contracting officer with the General Services Administration (GSA) since 1994. It has been his career for decades; he had that job before I met him, before we started our family. Unfortunately, his division and multiple other federal offices were recently affected by the restructuring under the Department of Government Efficiency.

One thing that stood out was a message he sent through a family chat, in which he said: “It is surreal. Logic makes this all seem very off. As just one employee on a team of seven, I had 33 active projects, plus all of South Atlanta—not including my active FEMA assignment. And I was the only one with an unlimited security warrant. For my entire branch of 50 people—with at least 10 active projects—to be removed in one action is mind-boggling. While the people are gone, the work is still there. It is just unbelievable.”

This demonstrates that this current administration cares nothing about the laws, procedures, and people who have to do the work to keep the government running. We saw it in Trump’s first term, when he was impeached because he violated the Impoundment Control Act. He thought he could do whatever he wanted without consequences. But that’s not how things in the federal government work, or at least how they’re supposed to work.

The Trump administration’s actions have been taken straight from Project 2025, a handbook created by conservatives (mainly the Heritage Foundation), which included dismantling the federal government and the federal workforce.

The problem is that none of this is making anything more efficient. It is causing mass instability. The immediate layoffs, firings, and the forced removal of career professionals from the federal government are not about efficiency or cutting costs. The administration had to create this structure through executive order because terminating career federal employees is difficult under normal circumstances. That’s why they bypassed Congress, which controls the budget and created a workaround to push this agenda forward.

It’s sad to see federal employees being forced out of their jobs when payroll expenses only make up a tiny fraction of the federal budget. By comparison, cutting these jobs does not save money—it’s just a ruse.

Unfortunately, many don’t understand the federal budget, how it works, or how the government operates in general. Because of this ignorance, people often vote against their own best interests.

Now, in addition to federal workforce reductions, we also see cuts to public services. Nothing about this is going to be efficient. Security, knowledge, and expertise are all required to run the government effectively, and the loss of these experienced professionals will cause everything to fall apart quickly. We are already seeing economic downturns due to tariffs, and with fewer employees available to keep the government operational, things will only get worse in the long term.

Unfortunately, so many federal employees are losing their livelihoods, and now our family is one of them.

Jacobsen: If you were to consider the perspective of an individual with children—between the ages of 5 and 15—who has a spouse and a similar job, how would that family’s financial situation be affected?

Thomas: First of all, this is a day that no federal employee should ever have to experience, especially those who have dedicated years, even decades, to public service. Being a federal employee is not a welfare service. These individuals perform critical work, and their roles involve intricate processes that ensure the government remains lawful and efficient.

One of the reasons certain aspects of the government take time—although, of course, some areas could be improved—is that everything must be above board. Every action must follow legal procedures, and there cannot be mistakes or loopholes that jeopardize the system. This upheaval is devastating for federal employees with young children and families, who depended on the stability of these jobs until retirement. What are they supposed to do now?

And then there’s the private sector. The job market is already highly competitive, and many federal employees—who often hold college degrees and specialized expertise—are now being forced into an uncertain future. You can imagine the confusion, shock, and fear these workers are experiencing because this was never supposed to happen in the public sector. The federal government operates very differently from private businesses, yet we have people with corporate mindsets coming in and dismantling it for their benefit.

Now, imagine a household where both spouses work in the federal government, and both jobs are suddenly at risk. What happens to their family? It’s maddening. Honestly, I can only describe it as surreal. This was a career job—Craig’s job is older than our children. And now, across the country, countless families are feeling the same shock, disappointment, and devastation.

Jacobsen: How do these layoffs affect federal employees differently, depending on where they are in their careers? On one side, there are recent college graduates—young professionals stepping into government service with the promise of stability and benefits, only to be blindsided. On the other, there are career public servants like your husband—seasoned professionals with decades of experience, suddenly cast aside just as they near retirement. In both cases, these workers find themselves unceremoniously dismissed, echoing the upheaval seen when Musk bought Twitter—mass layoffs delivered via abrupt emails, an indiscriminate purge of an entire workforce. What does this parallel reveal about the broader implications of these policies?

Thomas: Exactly. What’s most tragic is that this administration is not valuing career public service. We’ve seen this in the private sector, where companies went bankrupt because CEOs mismanaged retirement funds, leaving long-term employees with nothing. But this federal government is funded by taxpayer dollars and should not be happening.

For someone like my husband, they couldn’t fire him for job performance—he always had high-performance reviews. Instead, they used Reduction in Force (RIF) as the justification since they couldn’t terminate him outright. And because of his years of service, they couldn’t fire him immediately—they had to classify it as RIF, meaning severance packages are involved.

This is forced retirement—a mix of termination, layoffs, and an abrupt career end. Whether it happens to a veteran federal employee or a probationary new hire, it all feels equally bleak.

For individuals who were new to being a federal employee, this was supposed to be the start of a stable, long-term career. I can only imagine how heartbreaking and surreal this must be for them—just as it is for the veteran employees who have been dedicated to public service for decades. Regardless of experience level or years of service, every one of these workers deserved the dignity of leaving on their terms, especially since they did nothing wrong.

Federal employees are not just government workers; they are taxpayers, too. Like every other working citizen, they contribute to the system. Their jobs are not handouts but essential positions that keep the government running. Yet, here we are, watching people who never voted for this administration lose their livelihoods alongside those who did support it and are now shocked to find themselves unemployed as well.

This crisis highlights not only a lack of public knowledge about how the government operates but also the cold indifference of this administration. They are profiting from public ignorance, using it to line their pockets while duping the American people into believing this is about efficiency when it is really about dismantling federal institutions for political and financial gain.

Jacobsen: In conversations with your husband, what are federal workers saying? Has he spoken with those who still have jobs versus those recently laid off? Are their perspectives different?

Thomas: One of my husband’s longtime coworkers called him—on our youngest son’s 16th birthday yesterday. She had been planning to retire in a year, but now the government has made that decision for her. It was still completely unexpected.

Even Craig, who is a person with a disability and a chronic illness, was only going to continue working for a few more years. Now, that choice has been taken away from him and countless others.

These were supposed to be jobs people could count on, jobs where employees could retire on their terms. Instead, we have people with privatized business mindsets who have already caused harm in the private sector, bringing that disruptive thinking into the federal government. It’s causing chaos, upending lives, and having a devastating impact.

Jacobsen: From your husband’s perspective—through your conversations with him over the years—there will always be some inefficiency or waste in any organization. However, efforts to reduce or streamline the workforce typically involve oversight and a more targeted approach—like a scalpel rather than a sledgehammer. Has your husband ever described how this administration’s current approach to handling the federal workforce differs from previous ones?

Thomas: From the start, he has said that much of what this administration is doing violates the U.S. Constitution. He’s worked through multiple administrations and experienced government shutdowns before—where employees were furloughed, then brought back to work with back pay. But this is unprecedented.

It’s shocking and difficult to believe because, while there has always been talk about reducing the government workforce, having 2 million+ employees does not significantly impact the federal budget. The numbers don’t justify the mass layoffs happening now.

The real issue is that Trump and his cabinet do not want people in government who understand or enforce the law. They don’t want anyone telling them what is legal or illegal. They only want loyalists who will follow orders without question, no matter how unconstitutional they may be.

So, his biggest takeaway from all of this is simple: as someone who works in leasing, contracting policy, and federal law, this is illegal – period.

Jacobsen: It may still be too early for a comprehensive analysis, and I’m not sure if any has been conducted yet—I haven’t looked. Of course, I have my own assumptions, but assumptions aren’t evidence; they’re speculation. Do we have any data on whether certain groups—young professionals, older workers, women, or minorities—are being disproportionately affected by these layoffs? Or is the impact more evenly distributed across the workforce?

Thomas: Right now, there is a disproportionate impact on minorities, especially Black employees in the federal government. While the firings are happening across the board, a large number of Black and brown employees—many of whom have spent decades in federal service—are being affected at a much higher rate.

This is particularly concerning because Black workers had to fight hard to secure these positions—especially in agencies like the Department of Defense (DoD). We just saw a four-star general fired, and the justification used was that he was a DEI hire, which is a coded attack rather than a legitimate performance-based decision.

Even though the policies don’t explicitly state it, the language and execution of these layoffs disproportionately affect people of colour and people with disabilities. It’s a rollback to when only certain groups had rights and access to stable government careers.

So, while sometimes the racist undertones are subtle, in other cases, they are blatantly obvious. This administration is making it clear who they believe should have power and who they consider expendable.

Jacobsen: How do you feel watching your husband suffer not just an economic hit but a personal loss? Far be it from me to agree with the Pope, but he was right about the dignity people find in work. What has your husband said about his sense of dignity and identity after 31 years in public service?

Thomas: I can only imagine how much this has affected his sense of dignity. Craig normally takes a significant amount of time to process change, so after 30+ years on the job, this is a serious adjustment. This is still very new—it only happened a few days ago—so he is still trying to figure out how to navigate it. I can’t fully speak for him, even though I had been cautious and concerned about this happening long before it did. Now, we are focused on regrouping and maximizing his remaining paid leave while we explore our options moving forward.

As for me, I must keep working with Black Nonbelievers and my other projects. We have always supported our household and children together, but now, we must renegotiate and redefine our future under this administration. It’s not going to be easy.

We take it one day at a time—that’s all we can do. We are simply trying to keep our heads above water because that’s exactly what it feels like. That’s about all I can say for now.

Jacobsen: Thank you for your time, Mandisa.

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

DAN O’DOWD ON LIES, A HITLER SALUTE AND HOW YOUR TESLA MIGHT MURDER YOU

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): СокальINFO

Publication Date (yyyy/mm/dd): 2025/02/13

Dan O’Dowd is one of the world’s foremost experts in designing software that never fails and cannot be hacked. Over the past four decades, he has built secure operating systems for some of the most high-stakes projects in aerospace and defense, including Boeing’s 787 Dreamliner, Lockheed Martin’s F-35 fighter jet, the Boeing B1-B intercontinental nuclear bomber, and NASA’s Orion Crew Exploration Vehicle.

Since earning his degree from the California Institute of Technology in 1976, O’Dowd has been at the forefront of developing safety-critical systems and unhackable software, creating certified secure real-time operating systems used across industries. Dan is also the founder of both the Dawn Project and Green Hills Software.

Initially a fan of Tesla, O’Dowd grew alarmed after analyzing videos that revealed critical failures in the company’s Full Self-Driving (FSD) technology—instances where the system failed to recognize school buses and misinterpreted traffic signs. He likens Tesla’s approach to some of the most notorious corporate failures, from Ford’s Pinto gas tank fiasco to Takata’s deadly airbags. Unlike Tesla, O’Dowd argues, competitors such as Waymo have developed self-driving systems that are genuinely reliable. He also points to Elon Musk’s increasingly polarizing public persona and political controversies as factors undermining Tesla’s credibility and eroding its public image.

(via CNN)

Scott Douglas Jacobsen: Thank you for taking the time to speak with me, Dan. When did you first begin to suspect that Tesla’s “Full Self-Driving” might be a misleading or inadequate description of what the system actually delivers in practice?

Dan O’Dowd: The realization came gradually. I was a fan of Tesla. I own eight Teslas myself. They’ve been the only cars I’ve driven since 2010—15 years. My wife has been driving a Tesla for 13 years, and it is the same Model S we bought back then. So, we were big fans of Tesla for a long time.

The first signs that things were not as represented came around 2016 when Elon Musk made bold claims that Tesla had solved the self-driving problem. He asserted that their system was safer than a human driver and announced they would demonstrate it. Musk described a trip where he would get into a Tesla at his house in Los Angeles, and the car would drive him across the country, drop him off in Times Square, and then park itself. He even gave a specific timeline for this demonstration six months later. I remember hearing that and thinking, “Wow, that’s exciting.” If Tesla could do that, they would have essentially solved autonomous driving.

So, I waited, and waited. The date came, and when people started asking about it, Musk said there had been some minor hang-ups and a few details to work out, but the demo would happen in another four to six months. I waited again. Then, that date came and went. People started asking about it again, but Musk stopped answering this time. There was no new timeline and no further updates. The entire project was quietly abandoned.

A year or two later, it became clear that the promised demonstration wouldn’t happen. No evidence supports the claims of having solved Full Self-Driving (FSD). Fast-forward to 2020 or 2021, and someone mentioned to me that I should look at the YouTube videos of Tesla’s FSD demos. These were real-world tests where people installed cameras in their cars and recorded the system.

I started watching the videos, and they were shocking. The cars were running red lights, rolling through stop signs, slamming on the brakes in the middle of the road, and doing all kinds of erratic and dangerous things. At first, I thought, “Well, every system has some bugs—it’s part of the development process.” However, to understand the problem’s scope, I asked one of my team members to analyze the videos.

We compiled a detailed report by counting the elapsed time and documenting the various failures in each video. The results were devastating. It became clear that Tesla’s Full Self-Driving system was far from Musk’s claims.

It said that the system would fail frequently—on average, every eight minutes, it would do something stupid. Over a longer period, like days, it would essentially crash. It would crash your car if you did not monitor it like a hawk and intervene to stop it. Yet, they’re delivering this product to ordinary people who want it and are willing to pay for it.

They started with a small number of users—about 100 initially—which didn’t seem like too many. Then, after about a year, they expanded to 11,000, then 60,000, and eventually to half a million people, which is where we are today. So, this product, which is supposed to be fully self-driving, has major flaws. For instance, if you turn it on and a school bus stops, puts on its flashing lights, extends its stop sign, and opens the door for kids to get off, the car won’t stop. It’ll zoom past the bus, even with children running into the road.

We created a Super Bowl commercial two years ago showing exactly this scenario. Several months later, in North Carolina, a child got off a bus and was hit by a Tesla operating on Full Self-Driving. It struck the child. The kid hit the windshield and ended up in the hospital for three months, on a respirator, with a broken collarbone and leg. The system does not recognize what a school bus is.

How can a company ship a product called “Full Self-Driving” that doesn’t even know what a school bus is? The system interprets a school bus with flashing lights as a truck with its hazard lights on. And what does a driver typically do when approaching a truck with its hazard lights on? You look around the truck to see if anyone is coming from the other direction. If the road is clear, you might slow down but ultimately go around the truck and continue driving. That’s exactly what Tesla’s Full Self-Driving does. It treats a stopped school bus like a truck with hazard lights—it drives past without stopping.

We aired that commercial, and someone asked Elon Musk about this issue, specifically about Teslas running over kids getting off school buses. Musk responded, “This will greatly increase public awareness that a Tesla can drive itself (supervised for now).” That was two years ago, and the problem still hasn’t been fixed. The system still doesn’t know what a school bus is.

We also ran a full-page ad in The New York Times and another Super Bowl ad to raise awareness. Musk hasn’t done anything about it. I’ve never seen any other company behave this way—except maybe a cigarette company. Companies like that deliberately sell products while telling people they’re healthy, safe, and good for them, even when not. Tesla’s behaviour is despicable. It’s hard to believe a company would act this way.

At this point, there’s no excuse for any of it. It’s the depths of greed and depravity. The right thing to do would be to take it off the road and fix it. I can’t imagine that if this were GM, Toyota, or BMW, they wouldn’t immediately assign 100 engineers to fix the problem. But as far as Musk is concerned, he’s not fixing it. Recently, he’s been focused on windshield wipers, which, by the way, still don’t work properly.

It cannot even properly handle windshield wipers—how can it drive a car? I’ve never seen an incomplete product sold to consumers, especially a safety-critical product. If this were some trivial app on a phone that occasionally failed, that would be acceptable. But this is a car, and people’s lives are at stake.

Over 40 people have already died in Tesla self-driving crashes. So, where do we go from here? Tesla is developing the software this way—“move fast, break things.” They keep doing it and continue shipping it to more and more people.

It’s hard to comprehend. I can’t imagine any respectable company doing this, yet Tesla does it daily. For instance, their system doesn’t even know what a “Do Not Enter” sign means. That should be an easy thing to program. A school bus might take additional work, but a “Do Not Enter” sign? It’s straightforward: don’t go here. The car doesn’t recognize the sign, doesn’t obey it, and will go the wrong way down a one-way street because it doesn’t understand what “Do Not Enter” or “One Way” signs mean. We’ve tested all of this, and the results are astonishingly bad.

How can you sell a product for $15,000 and tell people it’s 10 times safer than a human driver? Sometimes, Musk says it’s four times safer. The reality is that it’s not even close to the worst human driver on the road. Who’s the worst driver on the road? A 15-and-a-half-year-old with a learner’s permit must practice with a parent in the car. Even then, that kid must log 40 or 50 hours of road driving, and their parents must sign off that they’ve practiced.

Every parent who has gone through this knows how nerve-wracking it is to sit in the passenger seat while their kid learns to drive. But no sane person would sit in the passenger seat of a fully self-driving car with no one in control. No one would let it drive without being able to intervene. Elon Musk wouldn’t do it. The biggest Tesla fanboy wouldn’t do it. I wouldn’t do it.

Well, Arthur did it. He sat in the passenger seat to test it because we wanted to know if it would work. It does work—barely. We’ve got a great video of him sitting in the passenger seat while the car drives with no one in control. But that’s not something anyone would do willingly. Everyone would rather sit with their 15-and-a-half-year-old learner and not die.

Nobody sits in a Full Self-Driving (FSD) car with it in control, alone in the driver’s seat, without any ability to intervene. It is a far worse driver than any 15-and-a-half-year-old with a learner’s permit. Yet, Elon Musk claims it is safer than any driver—10 times safer than the average driver. And for what purpose? To get people to give Tesla their money. They’ve picked up billions of dollars selling this product, telling people it will revolutionize transportation and make Tesla the most valuable company in the world. That’s why Tesla is worth more than all other car companies combined—because FSD is supposedly so amazing and the best self-driving software in the world. Musk says it all the time.

Of course, except for competitors like Waymo, which has self-driving cars that have completed over 4 million paid trips. Amazon has Zoox, and two or three companies in China operate self-driving cars. The only company that doesn’t have self-driving cars is Tesla. And here we are.

(U.S. Air Force)

Jacobsen: When considering similar failures in the automotive industry, what case would you point to as a meaningful comparison? Are there historical examples where a car manufacturer was aware of a serious defect yet failed to address it, even as public scrutiny grew?

O’Dowd: Yes. One example is the Ford Pinto gas tanks that exploded in crashes during the 1970s. Those failures caused fatalities, and Ford faced massive fines and public backlash. Tesla’s FSD has already been involved in more fatal crashes than the Pinto gas tank failures. Another case is the Takata airbag scandal from 10 years ago. Takata airbags caused fatalities due to exploding shrapnel. Tesla’s FSD fatalities have now exceeded the number of deaths caused by Takata airbags.

Another example would be Toyota’s sudden unintended acceleration issue from 15 to 20 years ago. People reported that their cars would suddenly accelerate out of control, leading to accidents and fatalities. Even in that case, the fatalities were fewer than those caused by Tesla’s FSD. These products—Ford Pintos, Takata airbags, and Toyota’s unintended acceleration—were either recalled or resulted in massive lawsuits and a significant reputational hit for the manufacturers. Yet Tesla’s FSD, despite its worse track record, is still on the road today, making money and boosting Tesla’s valuation.

Musk has directly linked Tesla’s valuation to FSD. He’s even said in a video that Tesla is “worth basically zero” without Full Self-Driving. With FSD, Tesla is valued higher than Toyota, GM, Ford, BMW, and Volkswagen combined despite having a tiny market share. Tesla’s sales declined last year, and FSD doesn’t deliver on its promises—it’s completely unsafe.

Jacobsen: How has the media generally responded when you’ve presented your findings in a measured, analytical way? I’ve seen a few interviews where you’ve laid out your case, but in at least one instance, the conversation devolved into a shouting match—instigated not by you but by the opposing side. What kind of pushback have you faced when presenting a clear, evidence-based assessment?

O’Dowd: There are generally two scenarios. One is when I’m debating a pro-FSD Tesla supporter. Those debates can get rather heated at times. The other is when we are presenting evidence to journalists or legislators. We have mountains of evidence—hundreds of videos showing exactly what we say. I don’t just go out there and make claims. I have a whole team, a staff that tests these systems ourselves. We analyze other reports and videos, and we invite people—journalists especially—to see it for themselves.

We tell journalists, “Do you want to see how this product works? Get in the car. We’ll take you for a drive.” Beforehand, we ask them, “Do you think this system is better than a human driver?” Everyone who gets out of the car afterward says, “No way. This isn’t even close to the skill of an average human driver.” It does crazy things. For instance, it will stop in the middle of railroad tracks and stay there. It will run red lights and stop signs.

We’ve taken high-profile individuals for these demonstrations. We took the Attorney General of California on a trip. We rented a school bus with a driver, set it up on the side of the road, and had the Tesla drive by as if the bus wasn’t there. People are understandably nervous. In one test, we used a mannequin designed to simulate a child stepping out from behind the bus. The Tesla ran it down without hesitation.

We’ve taken congresspeople and state senators on similar rides. We even went to Sacramento with a dozen legislators who wanted to see what this system does for themselves. We’ve invited journalists from many outlets, offering them the chance to experience FSD firsthand. We plan to go to Washington, D.C., to give senators and congresspeople similar demonstrations. Many of them hear from Elon Musk and his supporters about how “great” FSD is—that it’s supposedly the best technology in the world. But that’s Musk’s marketing machine at work. He has 200 million followers, many amplifying his claims and attacking anyone trying to expose the truth.

I’ve been called a murderer countless times for pointing out the flaws in FSD. When we started this campaign three years ago, the overwhelming sentiment was pro-Elon and pro-FSD. But things have shifted. Waymo hadn’t yet demonstrated its self-driving cars to the public. They were still under wraps. That made Tesla’s claims seem more credible.

Now, though, Waymo has been successfully running fully driverless cars. They’re doing 150,000 self-driving taxi rides per week. Over the past year, they’ve completed over 4 million rides—4 million times, people have gotten into a Waymo car without a driver, traveled to their destinations safely, and didn’t worry about the system failing. This happens daily in cities like Phoenix, San Francisco, Austin, and now Los Angeles. No one has been hurt. No one has been killed.

Meanwhile, Tesla’s FSD has been involved in at least 1,700 crashes, with 42 fatalities. Oh, wait, I’m told it’s now 44 fatalities—it keeps going up. The comparison couldn’t be more stark.

Jacobsen: You’ve mentioned the marketing machine behind Tesla and Elon Musk. Can you elaborate on how that influences the narrative surrounding Full Self-Driving (FSD) and its shortcomings?

O’Dowd: We’re up against one of the greatest marketing machines on Earth, selling a complete lie about this product. We’re doing our best to counter it; fortunately, more journalists and others are joining in. We even have a great video showing Elon Musk, year after year, looking directly into the camera and confidently claiming that Tesla will have Full Self-Driving working better than a human driver by the next year.

Every year for the last 10 years, he’s always made this claim with great emphasis and certainty. And every single year, it doesn’t happen. Then the next year comes, and he says it again. And again. He’s even saying it now. He’s claiming, “By the end of the year, for sure.” But it’s still pathetic. They haven’t even figured out how to handle something as basic as a school bus.

How can they claim they will roll this out globally when they can’t even handle school buses yet? It reminds me of the old joke in artificial intelligence research. If you ask someone when AI will arrive, they’ll always say, “10 years away.” And then, 10 years later, they’ll say the same thing. Musk does the same thing—except he says one year, every year, and expects people to forget. But the Internet now has a long memory.

We’ve compiled those clips of him making these claims year after year, and when you show the video to people, it has an effect. They’re shocked. It’s like, “Wow, this guy said that unequivocally, and he’s been wrong every time.” For example, in 2019, he claimed there would be 1 million robotaxis on the road by 2020. Where are those robo-taxis?

There are robo-taxis, though—just not from Tesla.

Waymo has robo-taxis from Google. But Tesla? Zero. That’s not entirely true, though, because in October, they held an event on the backlot of Warner Brothers. They brought in about 500 or 1,000 people, let them ride in Tesla cars, and called them “robo-taxis.” But the cars never left the Warner backlot. They drove around a fixed route late at night without traffic, lights, or obstacles. It wasn’t a real-world demonstration.

It was basically a 1950s Disneyland ride. At the same event, Musk unveiled robots that were supposedly bartending and serving drinks. Except those robots turned out to be remote-controlled by humans. People exposed this, and eventually, Musk admitted it. The robots weren’t autonomous. They were fake.

The entire event was staged. The so-called robo-taxis were just cars driving around a few blocks with no real-world challenges. The robots were human-controlled. It was all smoke and mirrors.

Musk said on Tesla’s Q4 2024 earnings call, “There is no company in the world that is as good in real-world AI as Tesla” and asked, “Who’s in second place for real-world AI? I would need a very big telescope to see them. That’s how far behind they are.” Tesla’s claims are laughable compared to Waymo’s, which conducts tens of thousands of rides per week in real cities with no drivers and no incidents. The difference is stark, yet Musk’s marketing machine convinces people otherwise.

Jacobsen: In light of the issues surrounding Tesla and Musk’s claims, this raises a larger question: to what degree are other CEOs of major corporations similarly inflating claims or outright spreading falsehoods about their products? How does Musk and Tesla’s approach fit into the broader multinational corporate image?

O’Dowd: This is far beyond anything I’ve ever seen. There is no functioning product. It simply does not work. Musk has been telling people for 10 years that it works, and he’s been selling it. He’s taken in billions of dollars from people buying this software—many also bought the car because of the promise of Full Self-Driving (FSD). The software alone has generated billions, but it does not work. He’s been trying for years to make it work; meanwhile, the competition has completely passed him.

In October 2016, Musk said, “All Tesla vehicles leaving the factory have all the hardware necessary for Level 5 autonomy.” Eight years later, during Tesla’s Q4 2024 earnings call, Musk admitted, “The honest answer is that we’re gonna have to upgrade people’s Hardware 3 computer for those that have bought Full Self-Driving.”

Companies like Waymo already have the very thing Musk claims he will deliver. It exists, it works, and it’s being used successfully. They’re selling it and making money from it. I’ve never seen anything like this in my life. There’s little difference between this and the Elizabeth Holmes case. Holmes claimed her device could run 100 blood tests from a single drop of blood. It didn’t. Similarly, Tesla claims it has a fully self-driving car but does not drive itself. How is that any different?

Of course, Theranos reached a $9 billion valuation, while Tesla’s valuation hit $1.4 trillion, largely based on FSD. That’s where the comparison diverges. No other company makes promises on this scale. Sure, automakers occasionally show concept cars with futuristic features that might be available in five years—or might not. But everyone understands that concept cars are aspirational. Musk, on the other hand, is delivering a product to consumers that doesn’t work, is unsafe, and is killing people.

Yet, he owns the public square. Remember, Musk owns one of the largest social media platforms. He has a direct link to 200 million people through his app, and he controls what is said there. Meanwhile, traditional news media outlets are in retreat—many have seen sales drop by 50%, and their subscriber bases are shrinking. Musk dominates the narrative, leveraging his platform and influence to shape public perception of Tesla and FSD.

Jacobsen: John Lyman suggested I ask you about the mounting scrutiny surrounding Elon Musk, particularly in light of Tesla’s ongoing challenges—safety concerns, declining sales, and the controversies surrounding the Cybertruck.

Compounding these issues, Musk’s increasing alignment with far-right ideologies—such as his endorsement of Germany’s Alternative für Deutschland (AfD), a party attempting to rehabilitate Hitler’s image—along with his erratic social media behavior and, most recently, a gesture that any reasonable observer would interpret as a Sieg Heil salute, have raised alarms.

Under normal circumstances, a CEO exhibiting this level of volatility would likely be forced out. Given Tesla’s situation, do you think the company could benefit from less polarizing leadership and not actively harming its brand? What are your thoughts on that assessment?

O’Dowd: He’s right about Tesla’s current situation. Their sales dropped last year, which is unusual because no other major car company I’m aware of experienced a decline—everyone else saw sales increase. Tesla’s market share also decreased. They only have two viable models, the Model 3 and the Model Y.

As for the Cybertruck, it’s a complete failure. They originally had 2 million reservations, but those didn’t translate into actual orders. Now, they’ve run out of pre-reservations. Of the Cybertrucks shipped, it’s been around 30,000—or even less. The 2 million reservations were mostly fake orders, with only tens of thousands becoming real purchases.

Meanwhile, inventory is piling up because the demand is far smaller than they expected. The Cybertruck is not a smart product—it’s a bad product. This was their first major innovation since the Model Y, which came out years ago. And yet, it’s going nowhere.

Tesla also has significant reliability issues. Major organizations like J.D. Power and Consumer Reports consistently rank Tesla near the bottom, not the top, for reliability and safety. Many experts have recommended against using their Full Self-Driving feature because it’s unsafe. Recently, Tesla has been linked to more fatalities than any other car brand, which is alarming.

Politically, Musk’s position has also hurt Tesla. His base was originally people who cared about reducing CO2 emissions and transitioning to a non-fossil-fuel economy. Now, Musk has shifted to the far right. The people who believed in him—those who saw Tesla as a way to save the planet—are saying, “Wait a minute, I don’t agree with these things Musk is saying.” Owning a Tesla is no longer seen as a statement about environmentalism; instead, it’s becoming associated with far-right politics.

This shift has led to a cultural backlash. Some Tesla owners now put bumper stickers on their cars that say, “I bought this before Elon went crazy,” to distance themselves from him and insulate themselves from criticism while driving a Tesla.

This has hurt the Tesla brand significantly. It’s not just in the United States, either. Musk’s approval rating in the UK was recently reported as 71% negative. He’s jumped into British politics, trying to influence the government, and people are not reacting well. Imagine if BMW came to the U.S. and attempted to sway elections by backing Democrats or Republicans. That wouldn’t go over well, and it’s the same situation here.

At a high level, Musk sees himself as untouchable, almost like a modern-day emperor. He operates as though laws don’t apply to him and no one can hold him accountable.

There are laws, but they don’t apply to him. He does all these things, and any other CEO would have been fired in a minute for them. It’s wild, but he gets away with it.

Why? Because his fanboys, shareholders, and board of directors have all made immense amounts of money off a product that doesn’t work. He keeps saying it works, keeps spending money to promote it, and somehow manages to sustain the illusion. But it’s taking a toll.

The Wall Street Journal released a poll today showing his favorability at -11 net approval: 40% positive, 51% negative. But that poll was taken before the Nazi salute incident. How much did that further damage his favorability? It’s significant.

Jacobsen: Thank you for your time, Dan.

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

THE COST OF UNCERTAINTY: HOW CANADIAN SMALL BUSINESSES ARE BRACING FOR TRUMP’S TARIFFS

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): СокальINFO

Publication Date (yyyy/mm/dd): 2025/02/13

 Corinne Pohlmann, Executive Vice-President of Advocacy at the Canadian Federation of Independent Business (CFIB), unpacks the potential fallout of U.S. President Donald Trump’s proposed 25% tariffs on Canadian exports. For small businesses, particularly exporters, the prospect of rising costs and economic uncertainty looms large. While CFIB advocates for targeted relief funded by tariff revenues, Pohlmann warns that broad retaliatory measures could do more harm than good.

Beyond tariffs, Canada’s internal trade barriers present another persistent challenge. Pohlmann argues that mutual recognition of standards offers a faster and more pragmatic solution than full regulatory harmonization. Meanwhile, existing government programs—such as Work-Sharing—may provide a temporary lifeline for businesses bracing for disruption.

With Trump’s unpredictable approach to trade negotiations, Pohlmann stresses the importance of strategic, measured responses. For Canada’s small businesses, the challenge isn’t just weathering potential tariffs but navigating the broader economic volatility and regulatory uncertainty they could bring.

(Canadian Federation of Independent Business)

Scott Douglas Jacobsen: What are CFIB’s primary concerns regarding President Trump’s proposed 25% tariffs on Canadian exports, which have been delayed but are expected to take effect on March 1st?

Corinne Pohlmann: Imposing a 25% tariff on Canadian exports to the United States would significantly impact the Canadian economy, particularly on small businesses across the country. About half of all small businesses in Canada engage in trade with the U.S. The majority—approximately 47%—import from the U.S. In comparison, around 18% to 20% of exports to the U.S. These tariffs would primarily impact exporters. In contrast, retaliatory tariffs imposed by Canada would affect importers.

When we surveyed our members at the end of last year—when this issue was already making headlines—over 80% indicated that these tariffs would have some impact on their business. While only about 50% of small businesses directly trade with the U.S., many others rely on companies that do. For example, some purchase goods from wholesalers or distributors that trade directly with the U.S., meaning they, too, will feel the effects.

Another concern is the potential impact on the Canadian dollar. If its value declines, importing goods will become more expensive, further straining businesses. These factors will significantly affect small businesses, leaving them with limited options. In fact, over two-thirds of our members told us they would likely have to raise prices, which would, in turn, affect Canadian consumers. At a time when affordability is already a concern, this will only add further financial strain.

Jacobsen: How is this affecting Canadian small business owners?

Pohlmann: There is a great deal of anxiety. We are receiving numerous calls, even though businesses have a reprieve. While this provides some breathing room, there is still widespread concern about what these tariffs will mean in the long term.

Many businesses are rethinking their entire business models because they have relied so heavily on the U.S. as either a supplier or a customer. Just before this interview, I read an article about a company in the Montreal area that is now laying off employees because 80% of its products are exported to the U.S. However, its American customers are already shifting to other markets, finding it more cost-effective to source from Asia rather than Canada due to the 25% tariffs. The company is uncertain whether its current business model will remain viable, so it is initiating layoffs while exploring ways to sustain operations.

Although this may not be a universal issue, similar situations are unfolding across many companies in Canada.

Some businesses can pivot, though shifting to other markets may take some time. Others may have to rethink their current approach and explore alternative ways to manage the situation.

Exporters will experience the most significant direct impact. They may have to decide whether to remain in Canada, retain all their employees, or pivot to other markets quickly. The situation is also challenging for importers, but they at least have the option of increasing prices and attempting to adjust as they transition to alternative markets that may offer lower costs for their customers.

Jacobsen: What is CFIB’s position on broad retaliatory tariffs from the Canadian government?

Pohlmann: We are concerned that broad retaliatory tariffs would have a widespread impact on many small businesses. A more strategic approach would be to focus tariffs on products readily available within Canada or from other countries.

This would minimize disruption. Raising prices abruptly is difficult for small businesses, as they do not want to alienate their customers.

Small businesses and consumers are already struggling. However, absorbing a 25% increase is nearly impossible because most small businesses operate on razor-thin profit margins. This disadvantages them compared to large multinational corporations, which are often better equipped to absorb sudden changes in the marketplace.

We urge the government to avoid broad-based retaliatory tariffs and instead focus on select products. Additionally, we encourage flexibility so that adjustments can be made if the tariffs disproportionately impact specific sectors. The government was receptive to industry feedback during the Trump tariffs in 2017 and 2018, making modifications when necessary. We hope they will take a similarly adaptive approach this time.

Earnest Ice Cream shop in Vancouver. (Alex Robert)

Jacobsen: Canada and the United States share the longest contiguous border of any neighbouring countries. What percentage of Canadian small businesses are directly involved in trade with the U.S.?

Pohlmann: About one in two small businesses in Canada trade with the U.S. This does not mean they do so daily—some trade weekly or frequently. In contrast, others may only do so a few times a year. Even for those with infrequent trade, it remains an important part of their business operations.

The majority of these businesses are importers, sourcing products from the U.S. However, around one in five to one in six exporters send goods to the American market, a level of trade significantly higher than that of any other country.

Unfortunately, we find ourselves in this situation, and we remain hopeful that these tariffs will continue to be delayed. The uncertainty surrounding them can sometimes be as damaging as the tariffs themselves.

Jacobsen: What policy measures would help small businesses remain competitive in this uncertain market?

Pohlmann: We can take several important steps. This uncertainty presents an opportunity to address longstanding issues that have hindered businesses for years finally.

First and foremost is internal trade. Interprovincial trade barriers have long been a challenge for businesses in Canada. Yet, efforts to address them have not had a significant impact. Breaking down these barriers—especially the differing rules and regulations between provinces that add unnecessary costs and paperwork for small businesses—would be an important step forward.

Recent International Monetary Fund (IMF) research suggests that Canada’s internal trade barriers are equivalent to a 21% tariff. Reducing these barriers would allow for a freer movement of goods and people within Canada, making domestic trade more efficient. We have even heard from businesses that it is sometimes easier to trade with the U.S. than with other provinces, which should not be the case. We need a more concrete and bold approach rather than allowing efforts to be stalled by protectionist interests. Instead of harmonizing every rule, provinces should recognize each other’s regulations, making trade easier across the country.

Second, competitiveness and productivity are critical concerns. Productivity in Canada has been declining, so our standard of living has dropped over the past decade. This is a major issue because we currently see more small businesses closing than opening, which historically has not been the norm in Canada. To reverse this trend, we must address tax structures—are they too onerous? What can be done to ease the cost of doing business? This remains the number one concern among our members, as high costs are preventing business growth.

Another key issue is red tape—the excessive regulations, paperwork, and compliance requirements that create unnecessary business burdens. Many of these regulations are outdated, redundant, or duplicative, yet businesses must still comply.

Last week, during our Red Tape Awareness Week, we released a report showing that businesses in Canada spend over $50 billion annually on government administration and regulations at all three levels: municipal, provincial, and federal. About one-third of that burden is unnecessary red tape, which could be eliminated without compromising health, safety, or environmental protections. The problem is that governments do not effectively remove outdated regulations, leaving businesses stuck navigating bureaucratic obstacles that no longer serve a purpose.

Eliminating just one-third of unnecessary red tape would significantly boost productivity and make it easier to do business in Canada. One of the most startling statistics from our report is that two-thirds of business owners would not recommend entrepreneurship to their children due to the overwhelming regulatory burden. That is a troubling indicator of how much red tape discourages innovation and growth.

This issue also affects other professions, such as doctors. Many healthcare professionals are bogged down by administrative paperwork, limiting their time spent treating patients. If we streamline paperwork for doctors, we would have more healthcare professionals available to serve Canadians. Addressing these regulatory challenges should be a top priority for all levels of government.

Jacobsen: You mentioned that a 25% tariff is set to be implemented unless another round of negotiations results in a delay or a reversal. At the same time, internal trade barriers can sometimes act as a tariff. How should these internal trade barriers be dealt with?

Pohlmann: Canada’s size undoubtedly increases the cost of doing business, particularly in terms of transportation. However, interprovincial trade barriers only make matters worse. Transportation is a great example.

A truck traveling across the country may have to stop at provincial borders and adjust its configuration based on differing provincial weight regulations, axle requirements, or cargo classifications. These variations create unnecessary costs and delays.

Each province does not intentionally make it difficult for businesses. Instead, provinces have historically developed independent regulations without considering how they align with their neighbours. Fortunately, a pilot project has been launched to mutually recognize transportation regulations across Canada.

Under this initiative, provinces will agree that if a truck is compliant in British Columbia, it will be automatically recognized as compliant in Alberta, Saskatchewan, Manitoba, Ontario, and beyond—without needing modifications to meet slightly different provincial regulations. This is an encouraging step and serves as a test case for a broader solution: mutual recognition of interprovincial regulations.

If expanded, this approach could significantly reduce business costs. For example, a small construction company in New Brunswick and Nova Scotia currently needs two sets of safety gear because each province has slightly different protective boots and jacket regulations. With mutual recognition, the company could use a single standardized set across both provinces.

While such differences may seem minor, they create substantial additional costs for businesses when layered together. Companies adapt as needed, but many of these regulations lack practical justification. Gravity works the same way in every province. So, if fall protection equipment is safe in Nova Scotia, it should also be considered safe in New Brunswick. Yet today, workers must use separate gear for each province.

Jacobsen: Are there any initiatives to comprehensively standardize minor trade regulations in a way that could optimize internal trade across Canada?

Pohlmann: Yes, and that is why mutual recognition is the fastest and most effective way to address these barriers. Since 2017, Canada has had the Canadian Free Trade Agreement (CFTA). At the time, there was great momentum—all provinces agreed to create a formal agreement to improve interprovincial trade.

This agreement replaced the Agreement on Internal Trade (AIT), which had been in place since the early 1990s but had become outdated. Under the CFTA, provinces committed to eliminating unnecessary trade barriers. Still, they were also allowed to list exceptions—rules they could keep in place without change.

Some provinces had as few as eight exceptions, while others had as many as 30. A working group was created to review and harmonize these rules across Canada systematically.

The problem is that the process has been extremely slow. The working group identified about 30 regulations for harmonization, but only 18 have been addressed in eight years. At this pace, fully harmonizing trade rules across Canada could take centuries.

This is why mutual recognition is a much better approach. Instead of trying to standardize all regulations, provinces would agree to recognize each other’s rules as valid. This would mean businesses only need to comply with the regulations of their home province. That compliance would be accepted in other provinces.

From a business perspective, this is the fastest and simplest solution. Last fall, we were pleased when all provinces agreed to launch a pilot project in the transportation industry using mutual recognition. We hope this approach will expand beyond transportation to many other sectors, if not the entire regulatory framework governing trade in Canada.

Jacobsen: The Trump administration seems likely to present some challenges for Canadian businesses. What support programs currently exist to help small businesses weather any uncertainties?

Pohlmann: Nothing comparable to the support programs we had during COVID-19 exists, and we do not believe the same level of intervention is needed. This situation is different. Businesses were completely shut down during the pandemic, and the economy reached a standstill. While the 25% tariffs will be a significant blow, they will not shut down the economy.

Any support measures should, first and foremost, be funded by the revenue collected by the Canadian government from its retaliatory tariffs. If the projected $30 billion in affected goods is accurate, and we assume a 25% tariff rate, that could generate approximately $6–7 billion. This revenue should provide targeted relief to the businesses most directly affected.

If the impact is short-term, lasting only a month or two, most businesses should be able to survive. However, if the situation persists for an extended period, further policy responses may be necessary.

Organizations such as BDC (Business Development Bank of Canada) and EDC (Export Development Canada) could offer low-interest loans. However, we are cautious about this approach, as many businesses are still struggling to repay loans from the Canada Emergency Business Account (CEBA), which was introduced during COVID-19. While CEBA provided temporary relief, it became a financial burden for many small businesses. Even today, about half of our members are still repaying their CEBA loans and other debts accumulated during the pandemic.

At this point, it is too early to determine additional measures until we fully understand the economic impact of the tariffs. However, there are existing programs that businesses can utilize.

For example, Employment Insurance (EI) remains available for laid-off workers. From an employer perspective, there is also the Work-Sharing Program, which helps businesses retain employees during temporary downturns. Under this program, EI partially subsidizes salaries. At the same time, employers continue to pay a portion, allowing businesses to avoid layoffs in the hope that economic conditions improve within a few months.

This program was successfully used during COVID-19 and was also implemented in response to previous tariffs in 2017–2018. Again, it could be an effective tool, particularly for exporters and manufacturers facing reduced demand due to the tariffs.

Jacobsen: It is not always wise to speculate, but what do small businesses take on the rationale behind the 25% tariffs?

Pohlmann: Regarding President Trump, I don’t think anyone truly understands how his mind works. Like everyone else, we just read what’s in the news. His book, The Art of the Deal, outlines his negotiation style, and this approach aligns with how he typically operates.

In discussions with my American counterparts, who were seeking advice on navigating this situation, they said the same thing: He thrives on making people uncomfortable, boxing them into a corner, and then extracting concessions from them. That is just how he operates. He is unpredictable, so I find myself pessimistic and optimistic about where this may go.

My optimism comes from the possibility that this is all just a negotiating tactic—that, in the end, he is simply using this as leverage to extract concessions in the Canada-U.S.-Mexico Agreement (CUSMA) negotiations. If that is the case, he may never impose the 25% tariffs; if he does, they could be short-lived.

The pessimist in me is concerned that he is highly unpredictable and prone to unilateral decisions. Reports from inside the White House suggest that his advisors say one thing while he says another. Although he has only been in office for a few weeks, conflicting information about his trade priorities exists.

Canada is not the main target this week, but that could change next week. He frequently shifts focus, focusing on different parts of the world. Because of this, even experienced business leaders do not necessarily have better insight into their decision-making.

At this point, all we can do is wait and see.

Jacobsen: Geopolitics requires diplomacy, compromise, and consensus-building rather than a purely adversarial approach. While a high-stakes negotiation style might work in certain business contexts, it does not translate well to international relations. Yet, Trump appears to apply the same mentality to business and politics—which is catastrophic for longstanding, stable partnerships like the one between Canada and the U.S.

Pohlmann: I would argue that this volatility is not just an international issue—it is also happening domestically within the United States. His rash decision-making is not limited to geopolitical affairs; he also makes abrupt policy changes at home.

He came into office determined to disrupt the status quo, and that is precisely what he is doing.

As we both acknowledged earlier, this will be a bumpy ride.

Jacobsen: Corinne, on that happy note, thank you for your time today. It was a pleasure to meet you, and I appreciate your insights and expertise.

Pohlmann: Thank you!

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

BOB RAE ON DIPLOMACY, DEMOCRACY, AND DEFENDING CANADA’S VALUES

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): СокальINFO

Publication Date (yyyy/mm/dd): 2025/02/12

As Canada’s ambassador to the United Nations, Bob Rae brings a seasoned political instinct to the world of diplomacy. In this conversation, he reflects on how his political career has shaped his approach—favoring direct engagement and forthright advocacy, particularly on Indigenous rights, gender equality, and LGBTQI+ issues. Rae discusses the challenges of fostering global dialogue, maintaining Canada’s credibility on the world stage, and navigating the complexities of multilateralism.

The conversation spans a range of urgent global issues, from the uneven toll of COVID-19 and the war in Ukraine to the escalating crises in the Middle East and the resurgence of authoritarianism. He also delves into the delicate art of consensus-building at the UN, the tension between national interests and universal principles, and Canada’s evolving role in climate policy, cybersecurity, and addressing historical injustices. Throughout, Rae underscores the trade-offs inherent in diplomacy and the ongoing necessity of sustained engagement in defending democracy, human rights, and global cooperation.

(United Nations)

Scott Douglas Jacobsen: How has your extensive experience in domestic politics influenced your approach to international diplomacy?

Bob Rae: First of all, I’m referred to here at the UN as “The Politician” because there’s a difference in style between someone who is used to dealing with the media and others in the diplomatic field. I speak as directly as possible about the issues without necessarily adhering to every word of a prepared text.

I take a more informal approach, but I get along extremely well with my colleagues here, and everyone works differently. Indigenous rights, for example, are issues I have pursued here at the UN. It has been very challenging, but it is nevertheless something I feel strongly about. The UN Declaration on the Rights of Indigenous Peoples (UNDRIP) is an anchor document at the UN, and there is the Permanent Forum on Indigenous Issues, which takes place here every spring. I will attend that under the auspices of the Economic and Social Council (ECOSOC).

My long experience in Canadian politics and involvement in advancing equality rights have shaped my approach to women’s equality issues. The same goes for LGBTQI+ issues—I have been advocating and pushing harder for broader recognition in that area.

I have also worked extensively on employment equity and diversity, which has given me insight into many issues affecting African delegates, for example. African countries have a strong interest in addressing historical legacy issues such as colonialism and slavery, and I believe it is important that we, as a country, recognize the depth and extent of those concerns.

So, yes, all of that has played a role. This job allowed me to draw on my history and skill sets. It has also been a homecoming for me because, as you may know, my father was a diplomat. I grew up and attended high school at the International School of Geneva.

My father later became the Canadian Ambassador to the UN in New York. I did not live here with him because I was already studying at the University of Oxford. Still, it was a significant way for me to—like I said—come back home to something I instinctively knew about and understood. It had a major influence on how I handled political issues in Canada.

So, yes, it has been a wonderful experience, and I have enjoyed participating in the UN’s life here in New York.

Canadian Prime Minister Justin Trudeau at the White House during Trump’s first term. (White House)

Jacobsen: In your experience, what are the biggest challenges in fostering meaningful dialogue on Indigenous rights, gender equality, and LGBTQI+ issues—such as within the UN LGBTI Core Group—as well as broader concerns like economic inequality? These are inherently global issues, shaped by diverse perspectives and political realities across different regions.

Canada is often seen, at least in principle, as a champion of UN values—a reputation it has carefully cultivated. But such standing is never guaranteed, and credibility on the world stage can be fragile. Given this, what are the key obstacles to advancing these conversations, and how can Canada effectively wield its soft power and commitment to multilateralism to drive progress?

Rae: The key thing, and you make a very good point, is that for us as a country, and certainly for the government that I represent, these issues are core. I need to know that I have the support of the government for which I work. That is an important part of how I have been able to operate in this forum—people know that what I say reflects the views of the Canadian government, not just in principle but also in terms of what we have done and what we are doing.

One of the critical factors for credibility and trust is that you do what you say and reflect that in both domestic and foreign policy. For example, having a feminist foreign assistance program and policy is crucial in discussions with other countries. Whether they already have such a policy, are exploring one, or are questioning why we have one. You explain the reasoning: the historic discriminations that need to be addressed, the systemic barriers that persist, and why it is important for Canada to allocate some of its discretionary funding to this issue.

The COVID-19 pandemic has been a major challenge since 2020. First, the UN, like any organization, had to adjust to the lack of in-person meetings immediately. More importantly, I quickly became aware of the massive gap in the accessibility of vaccines and treatments when they became available in North America and Europe.

The challenge was ensuring that vaccines reached other countries. That was a wake-up call for me because, at home, governments faced tremendous pressure to meet domestic needs. At the same time, Canada made historic investments in distribution networks and vaccine access, particularly through Gavi, the global vaccine alliance based in Geneva.

Still, the pandemic underscored the reality that while we might think we are all in the same boat, we are in very different boats. Some are small and fragile, while others are large and secure. The large and secure boats remain steady when the storm comes, while the fragile ones take the hardest hit.

That realization led me to work on financing for development, which is a major human rights issue for many countries. Developing nations argue that human rights extend beyond individual rights, including social and economic rights—the right to development. The impact of COVID-19 set many things back, derailed progress on the Sustainable Development Goals (SDGs), and created significant debt challenges. The global response to the pandemic essentially shut down the world economy for a while, and the recovery has been uneven. Many poorer countries are still feeling the effects.

Then came the invasion of Ukraine, which immediately polarized relations between Russia, Canada, and other nations. The war in Ukraine has been a defining issue in international diplomacy.

The third major challenge has, of course, been the war in the Middle East—the Hamas attack on Israel, which led to Israel’s counteroffensive in Gaza and the ensuing humanitarian and human rights crises. These have been incredibly challenging times, encompassing the full range of human rights concerns.

And now, with President Trump’s election, there is a new polarizing factor that we are all dealing with as well.

Jacobsen: There is a state of mind for ambassadors and diplomats. I participated in more than a dozen Model United Nations.

Rae: That’s where I started, too, by the way.

Jacobsen: I did two Harvard Model United Nations and several up and down the West Coast.

Rae: I did one in high school at the International School. We had one every year.

Jacobsen: For those unfamiliar, there are roughly 800 or more Model UN conferences held annually, spanning high school to graduate-level participants. At its core, Model UN operates on a consensus-building framework—a stark contrast to the often adversarial nature of politics. A seasoned politician like yourself would understand this distinction far better than I would.

With that in mind, how do you navigate deeply complex issues while engaging with individuals from vastly different cultural and political backgrounds? What strategies do you rely on to foster a mindset of consensus-building when tackling global challenges, ensuring that multiple perspectives are not just acknowledged but meaningfully integrated into the process?

Rae: You’re right. The working method of the UN is consensus. And frequently, it is not achievable. In the UN Security Council, for example, there has been a notorious deadlock in recent years. The UN Security Council depends on consensus but also requires unanimity among the permanent members. That has proven difficult on several critical issues, including Haiti, where Canada has been directly involved. When the UN Security Council reaches an impasse, the General Assembly, representing all member states, plays a much greater role. It becomes a venue where issues are worked on, resolutions are drafted, and votes occur. Not all resolutions pass by consensus—many are voted up or down—so the adversarial nature of some discussions can be quite intense. That dynamic has been very much in play. However, reaching a consensus has proven to be extremely challenging.

In many cases, to achieve consensus, the final statement or resolution says far less than it originally intended. As a result, concluding documents can be bland and lack bold, forward-thinking ideas. I often joke that when the United States’ founding fathers asked Thomas Jefferson to draft the Declaration of Independence, they did not have 193 people holding the pen. Of course, there were disagreements, but ultimately, the person drafting the document significantly influenced what it said.

That’s much less true here. You have 193 countries trying to hold the pen simultaneously. This creates quite difficult conversations about your red lines, what you are prepared to do, what you are not prepared to do, and how you can bridge gaps between us.

Most recently, the document we worked on last summer—the Pact for the Future—was quite a significant document because it was the first attempt to address the post-COVID environment and discuss the need to renew the work of the UN and its vision. Getting to a consensus was very, very difficult. The Russians tried to upset the apple cart, and the Africans said, “No, we’ve made enough compromises. We want to have something in hand and move forward with this document.” That changed the nature of the dynamic, which was quite interesting in September when it was all approved.

(White House)

Jacobsen: Another fundamental concept in international relations and diplomacy is the idea of trade-offs. Nations operate on different scales and under varying pressures, often navigating competing priorities. A well-known example is Lee Kuan Yew’s leadership in Singapore, where he balanced linguistic diversity, a complex religious landscape, and geopolitical tensions—managing relations with a rising China while maintaining strong ties with the United States.

Singapore’s small size allows for agility, but it also necessitates strategic concessions. Canada, by contrast, operates on a different scale as a member of the G7 and G20, with broader global responsibilities. In your role as ambassador, how do you navigate the tension between safeguarding national interests and upholding universal principles on the international stage? What strategies enable Canada to maintain this equilibrium in an increasingly complex diplomatic environment?

Rae: That is the challenge. You’ve described it very well. Historically, diplomacy has been one of the great challenges, whether it is about principles or interests. Diplomacy is about both. In the big picture, when you look at the current tensions we face with the Trump administration, Canada’s clear interest is in strengthening the multilateral system because we are a country that depends on a strong rule of law and independent international adjudication.

We depend on the networks of agreements we have reached on a wide range of issues, dating back to 1945 and even earlier in the case of the International Labour Organization, which dates back to 1919. So, it is important for us as a country to recognize that.

As a Canadian, I have felt more strongly here than in other circumstances that we are different from the United States. We have different views on how things should proceed, and they have their perspectives. Those differences have become even more pronounced regarding power politics, geopolitics, and their views on defending spheres of influence.

One reason we are where we are today is that we have to defend our perspective on the United Nations and how international systems should function. This sometimes puts us at odds with our largest trading partner and longest-standing ally. Managing that relationship and balancing these two ideas has been challenging.

But that is not the only issue. In many other situations, we must consider our position as a NATO member, a North American country, and a nation with overlapping international identities. Historically, we have been strong advocates for free trade and for a measured approach to immigration and migration—one that considers human rights while also addressing the realities of how many people a country can absorb at any given time. But then, what do we do about the rights of refugees? These are complex issues that do not lend themselves to a single answer.

My legal education and understanding of life have taught me that we often deal with competing goods, rights, and values. It is not simply interests versus values; it is different values in tension—the value of freedom and equality—and determining how they measure up. How do we navigate those trade-offs?

The reality is that it is a trade-off, and we need to embrace that concept. We need to accept that we will never achieve perfection or complete certainty. That has been an important lesson in my life—learning that in everything we do, by choosing to engage in political decision-making, we are making compromises.

People sometimes criticize politicians for making compromises, but everyone makes compromises. If you are in a relationship, you compromise as soon as you enter it. You will not always get your way; that is simply the way life works.

Jacobsen: How does Canadian diplomacy address emerging global challenges, such as pandemics, cybersecurity threats, and global warming?

Rae: The road we are on right now requires us to recognize that, for some issues, there is no purely national solution. Addressing climate change, for example, demands global cooperation—buy-in from all nation-states, with different levels of commitment depending on their emissions and pollution levels. But the reality is that we only find a way forward if we take climate change seriously, which we do as a country.

If we take it seriously, the next question is, how do we act? The answer is through treaties. Starting with Kyoto and continuing to Paris, we have consistently supported the treaty-making process because we understand that it must be done internationally.

Similarly, we will never ensure global safety during a pandemic unless we cooperate. As I have said many times, there was a period when airplanes and restaurants had smoking sections, but that did not work. It did not stop pollution, and it did not prevent people from inhaling secondhand smoke. In the same way, some challenges—like global health and climate change—require a broader, universal approach.

The second point is that we understand the long-term effects of colonialism as a country. The Prime Minister spoke about this in his first UN speech in 2016. Although we might like to think of ourselves as not being a colonial country, colonialism has directly shaped Canada because Indigenous peoples lived on this land long before settlers arrived. That historical reality has created a unique dynamic we have had to confront, particularly in the past few decades.

That history allows us to approach conversations with other countries about the impact of colonialism and historical injustices, such as slavery, with a deeper understanding. We do not dismiss these concerns. We do not say, “That’s not important,” or “That’s not our responsibility.” Instead, we engage with these issues in a meaningful way.

Some countries see themselves as exceptional—as if history and global norms do not apply to them. But when nations take that stance, they are deluding themselves. No country is truly exceptional in that way. No one is beyond the rule of law and can escape the consequences of history and circumstance.

When we see ourselves that way, we recognize our place in a multilateral context. However, we also live in a time when democracy is under threat, the rule of law is being challenged, and artificial intelligence is revolutionizing how the world operates and evolves. These forces will drive major debates and transformations within global communities.

We need to stay alert to these shifts and understand why defending the values and priorities we take seriously is in our national interest. The rise of authoritarianism, the increasing attacks on institutions simply because they exist, the pushback against human rights and democratic freedoms, and the backlash against LGBTQI+ rights—these are all examples of where we must continue to stand firm. We must stand up for what we believe in and what it means to be human.

Jacobsen: Mr. Rae, thank you very much for your time today. I appreciate it.

Rae: Good to talk to you. Thank you very much for the opportunity.

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

THE ‘REVOLT OF THE RICH’: HOW THE 1970S RESHAPED AMERICA’S ECONOMIC DIVIDE

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): СокальINFO

Publication Date (yyyy/mm/dd): 2025/02/11

 David N. Gibbs, a historian at the University of Arizona, explores the forces that reshaped U.S. economic policy in his book Revolt of the Rich. He traces how a conservative coalition of business elites, militarists, and social conservatives emerged in the 1970s, driving an agenda of deregulation, financialization, and the erosion of labor rights. This alliance, Gibbs argues, concentrated wealth and power at the top of American society.

Though many attribute neoliberalism to the Reagan era, Gibbs reveals that its seeds were planted during Jimmy Carter’s presidency. Reagan merely built upon a foundation of pro-business policies already in motion. Today, the political right continues to mobilize working-class voters, while the left struggles with fragmentation. According to Gibbs, economic inequality endures because no political force has effectively organized the working class—a vacuum that conservative movements have skillfully exploited.

(University of Arizona)

Scott Douglas Jacobsen: In the 1970s, a coalition of business and social conservatives, along with militarists successfully promoted a free-market agenda. How did these seemingly disparate groups come together to drive that economic and political shift?

David N. Gibbs: The 1970s was a decade of crisis, marking a significant inflection point in U.S. history. It represented a transition away from the more labour-friendly policies of the New Deal and what could be called the Extended New Deal, which had moderated wealth distribution between rich and poor. That system broke down in the 1970s, leading to a sharp shift in American economic policy toward the free-market economics of Milton Friedman and Friedrich Hayek. These changes resulted in policies that overwhelmingly favoured high-income individuals and large business interests while becoming significantly less favourable to labour.

This shift occurred through a deliberate and concerted effort by business interests and wealthy individuals. They had grown intolerant of the New Deal’s labour-friendly policies and sought to repeal them, fundamentally altering the character of American society—which they ultimately achieved.

The primary trigger for this shift was historically low profit rates. During the 1970s, profit rates reached record lows for the postwar period. Additionally, inflation was high, and contrary to popular belief, it disproportionately affected the wealthy. Thus, business elites and the wealthy faced a one-two punch: low profits and high inflation.

Their solution was to invest enormous sums of money in fundamentally reshaping American politics. They engaged in deep lobbying—not just lobbying the government directly but influencing the entire climate of opinion. The idea was that shaping the intellectual and ideological landscape would have a far more enduring impact than simply pushing for specific legislative changes.

This effort was carried out with an unusual degree of unity among upper-class interests. Usually, different sectors of business conflict with one another, but in this case, they set aside their differences to pursue a shared goal. This was a well-planned, strategic initiative. In my archival research, I examined private papers from individuals involved in this movement and was struck by the strategic focus they applied.

First, they united business interests around a common cause. They then allied with militarist interests—particularly the military-industrial complex, which sought a greatly expanded military budget. They created a powerful coalition that successfully reshaped American economic and political structures.

Finally, they recruited social conservatives who weren’t particularly interested in economics but were deeply concerned with social issues. These individuals opposed abortion and resisted what they saw as secularist trends in America. You might say they rejected the major cultural changes of the 1960s.

This was when the United States experienced a significant expansion of evangelical Christianity. There was an explosion of interest in evangelicalism, largely among people who were not focused on economics and not part of the elite. These were mostly members of the working and middle classes. Business interests, however, saw an opportunity to make common cause with them, pushing simultaneously for free-market economics, militarist expansion, and social conservatism. They succeeded in uniting disparate groups of people with little in common.

But they did this because they needed a majority. In private, they acknowledged that there aren’t enough of us elites to win elections. They recognized that a mass base was necessary. In some ways, they learned from the political left, which had long focused on mobilizing mass movements. Conservatives studied and adapted these tactics, understanding that securing a broad base was essential for long-term political success. That mass base, they determined, would be evangelical Christianity.

Thus, business interests poured money into evangelical churches and significantly shaped the Christian Right as a political force. Their overarching strategy was fusionism, which involved merging multiple sectors of the conservative movement into a unified coalition and emphasizing majority support to drive fundamental policy changes. They were highly disciplined and strategic in this effort.

Reviewing their private papers, I was struck by how these individuals formulated and executed their strategies. Watching how they planned and implemented their policies was reminiscent of generals orchestrating a military offensive. Their level of discipline and focus was extraordinary.

By the late 1970s, they had achieved enormous success. By the second half of the Carter presidency, they had already begun securing the policy changes they sought. These changes had the predictable effect of concentrating wealth at the top, lowering the population’s living standards. That was their project, and ultimately, they achieved it.

‘Revolt of the Rich’ by David Gibbs. 525 pp. Columbia University Press

Jacobsen: How did the ideological narratives crafted by this coalition redefine the public discourse on economic policy?

Gibbs: There was a clever and deliberate emphasis on language. Conservatives have always been skillful in shaping discourse, using short, simple phrases to redefine key concepts.

For example, they took words like liberty and freedom—which have a broad range of meanings—and redefined them specifically as freedom from government regulation. Of course, freedom and liberty can encompass various interpretations, but they carefully framed these terms to prioritize economic freedom, particularly for the wealthy.

That was their technique. They emphasized using market language to describe almost every aspect of human activity. This transformation extended beyond economics and deeply influenced the social sciences. Market theory concepts insinuated themselves into economics, political science, and sociology. The new language that emerged from Friedman and Hayek’s free-market economics reshaped these disciplines.

By contrast, the political left increasingly adopted academic jargon during this same period. Consider, for example, the term intersectionality. It appeals primarily to those with advanced humanities and social sciences degrees, but to people outside academic life, it comes across as vague and condescending.

Meanwhile, wealthy elites and the theorists they employed made a much better strategic decision. They communicated their ideas using simple, clear, and often Anglo-Saxon-rooted words, which made their arguments more accessible and persuasive. This gave them a significant advantage in shaping public discourse.

Jacobsen: What has been the role of academic institutions, think tanks, and intellectuals in legitimizing laissez-faire economics?

Gibbs: The widespread myth is that academics are overwhelmingly far-left and radical. That perception is only true on cultural issues. On topics like abortion rights, feminism, and transgender rights, universities do lean to the left. However, that is not the case when it comes to economics.

In reality, universities—particularly economics departments—are quite conservative. The image of the radical left-wing academic is largely a myth. Academics conduct much of the deep lobbying I have described. Wealthy individuals often hire academics as the intellectual architects of the social and economic transformations they seek.

Academics were valuable for two key reasons. First, they could develop new ideas that benefited the wealthy. Second, they possessed public credibility. Unlike traditional lobbyists—who are legally required to register—academics were not classified as lobbyists. They had an aura of objectivity, which made them far more effective at influencing public opinion and policy. They could advocate for corporate interests while maintaining a veneer of scholarly neutrality.

Academics played an instrumental role in implementing the policy shifts that made the United States a more plutocratic society by the decade’s end. I highlight two key networks of academics.

The first was the Mont Pelerin Society, founded in 1947 in Switzerland. This organization brought together corporate-funded free-market economists, including Friedrich Hayek, one of its founding members. By the 1970s, the Mont Pelerin Society had grown enormously in influence. Many of the free-market movement’s most significant economic innovations originated from economists affiliated with this network and its associated think tanks, such as the American Enterprise Institute (AEI) and the Hoover Institution.

The second major network consisted of militarist-oriented academics. A key organization in this area was the Committee on the Present Danger, which lobbied for a substantial increase in U.S. military spending. This effort aligned closely with the goals of free-market lobbyists, as both groups sought to expand corporate power—whether through deregulation or increased defence contracts.

This movement was led by Eugene Rostow, a law professor at Yale University, and included many top-tier intellectuals and academics. What emerged was a situation in which the conservative revolution in America—and it truly was a revolution—was made possible in large part by right-wing academics, who played a crucial role in bringing it to fruition.

Additionally, the Nixon administration employed policy strategists to embed free-market principles into federal institutions. Richard Nixon is a fascinating figure because the perception of him differs significantly from reality. Before conducting my research, I shared the common perception that Nixon was a political opportunist with no deep ideological commitments. It was often said that he had no ideas—only methods.

However, when I examined archival sources at the Nixon Library in California, I found a different Nixon—one who was highly ideological and closely aligned with the free-market economists of the Mont Pelerin Society, particularly Milton Friedman. Nixon was heavily influenced by Friedman and appointed numerous Friedman acolytes to key positions in his administration, especially within the Department of the Treasury. Through these appointments, he helped reshape the economic policy bureaucracy in a way that had long-lasting effects.

Furthermore, Nixon elevated the standing of Mont Pelerin Society economists within the academic and policy-making communities. He also worked behind the scenes to encourage wealthy Republican donors to fund a right-wing intellectual infrastructure, particularly by strengthening the American Enterprise Institute. At the time, the AEI was a marginal and poorly funded think tank. Under Nixon’s influence, it grew into a major Washington powerhouse, becoming one of the primary sources of policy innovation for the right throughout the 1970s and beyond.

I discovered that Nixon was central to building up this conservative intellectual and policy apparatus—and he did so with a clear strategic intent: to transform American society in a free-market direction.

However, Nixon did not remain in office long enough to see these policy changes fully materialize. Watergate cut his presidency short. Had it not been for Watergate, he would have overseen a more comprehensive policy transformation.

Although he did not implement these changes himself, he laid the intellectual groundwork for the free-market shift at the decade’s end. In this sense, Nixon was key in facilitating the rightward economic shift that would later define American politics.

(Library of Congress)

Jacobsen: How did the Carter administration continue neoliberal trends?

Gibbs: The neoliberal shift at the policy level occurred during the Carter presidency. Jimmy Carter was a far more conservative president than many people realize.

One of his defining traits was that he was anti-labor. People often forget that he came from Georgia, a right-to-work state with weak labor unions. The South, in general, has historically had weaker labour unions compared to other regions of the U.S., and Georgia was no exception. Carter served as Governor of Georgia when labour was not a significant political force in the state. As a result, he entered the White House with a fundamentally negative view of labour unions.

Carter was also a major advocate of deregulation. His chief deregulation adviser, Alfred Kahn, a professor at Cornell University, promoted policies that were not significantly different from those of Milton Friedman. Kahn saw deregulation as a method for weakening labour unions, and Carter supported these efforts.

Ultimately, many of the neoliberal policy changes often associated with Ronald Reagan began under Carter’s presidency. His presidency paved the way for the full-scale neoliberal transformation that would unfold in the 1980s.

After leaving government, Kahn privately stated that one of his primary objectives had been to weaken labour unions—and he succeeded. The trend toward deregulation began with the Airline Deregulation Act of 1978, which was soon followed by the deregulation of trucking, rail, and, ultimately, finance. These changes had the effect of lowering wages in those sectors.

A particularly significant transformation was the deregulation of finance in 1980, especially the removal of interest rate regulations that had been in place since the New Deal. Under Carter, these regulations were abolished, leading to a shift toward financialization—the expansion of the financial sector from a secondary component of the economy into a dominant economic force.

This change greatly enriched the financial sector but had significant negative consequences. Financialization led to deindustrialization and lower investment in manufacturing, dismantling the high-paying blue-collar jobs that had been the foundation of working-class prosperity for decades. These jobs never returned, and working-class wages permanently declined as a result. Carter’s policies had a deeply conservative impact on American economic life.

Carter also introduced fiscal austerity, cutting spending on social programs while increasing military spending. Perhaps his most significant move was using the Federal Reserve System to engineer a deep recession, the most severe since the Great Depression, which extended from 1980 into 1982 during Reagan’s presidency, which increased unemployment as a means of fighting inflation.

While the policy did reduce inflation, it came at a tremendous cost—wages never fully recovered from the deep recession. More than Reagan, Carter was the president who initiated the policy revolution that shifted America rightward. Many of the neoliberal economic policies that people associate with Reagan were, in fact, first implemented under Carter. Reagan continued and expanded what Carter had already set in motion. Carter is often overlooked but played a pivotal role in America’s rightward economic shift.

Jacobsen: Why was the core emphasis on deregulation and fiscal austerity?

Gibbs: As mentioned earlier, deregulation had the effect of lowering wages. However, it was framed differently—supporters claimed it would increase productivity and lower consumer prices.

In some cases, this justification did not hold up. For example, airline deregulation did not lead to lower ticket prices. Robert Gordon, an economist at Northwestern University, conducted research showing no long-term decline in airline ticket prices due to deregulation. The positive effects were oversold, while the real impact was downward pressure on wages—which I suspect was the primary motivation for pursuing deregulation in the first place.

Austerity also played a key role. Cutting social programs justified future tax cuts, particularly for the wealthy and large corporations. In fact, Carter reduced taxes for big business, particularly by lowering the capital gains tax, which made the tax system less progressive.

Ultimately, these policies contributed significantly to the concentration of wealth in America. The wealthy elites who orchestrated this massive influence campaign in the early 1970s had a clear objective: to redistribute wealth upward. By the end of the decade, they had largely succeeded under Carter.

Jacobsen: Can these be seen as deliberate efforts by the elite and the wealthy to entrench political and economic power via the state?

Gibbs: Absolutely. The state was central to this process because it was the state itself that carried out these transformations.

This is deeply ironic because the stated goal of the free-market movement was to reduce government intervention in the economy. In reality, government action facilitated the shift toward neoliberalism.

One of the most significant state-led efforts was financial deregulation. By removing government oversight of finance, policymakers enabled massive speculation in the financial sector, which became a major source of wealth accumulation.

No sector benefited more from this shift than finance—which became the dominant force in the American economy during this period.

The problem, however, was that speculation periodically went wrong, putting banks at risk of collapse. This introduced the issue of systemic risk—the idea that if a large bank fails, it can bring down the entire banking system and the economy along with it. This is exactly what happened during the Great Depression in the early 1930s.

As a result, large financial institutions required government bailouts to survive. This created a paradox: the financial sector pushed for deregulation, demanding that the government stay out of finance—until they needed to be rescued. At that point, they wanted the government back in.

In reality, the government never left finance; it simply assumed a new role—not as a regulator but as a safety net for large banks whenever their speculative practices backfired.

Another key area where the government played a central role was the expansion of the military. This became a major source of enrichment for military contractors, what President Eisenhower famously termed the military-industrial complex.

Overseas investors also supported military expansion, as they found American military power reassuring. The presence of U.S. military bases and aircraft carriers protected their investments abroad from revolutions, wars, and other potential threats.

So, while the right-wing turn of the 1970s was ideologically framed as an effort to reduce government intervention, the state remained central to the process—whether through bank bailouts, military spending, or corporate protections.

Jacobsen: Is this pattern being repeated today?

Gibbs: Absolutely. Much of what I described in my book about the 1970s has clear echoes in the present day.

One key figure in this ongoing process is Charles Koch, one of the richest men in the United States. His net worth, as of this year, is $67.5 billion. With this vast fortune, he has orchestrated a broad coalition of corporate and ideological interests to reshape American economic and political institutions.

A significant part of Koch’s strategy has been funding free-market think tanks at universities nationwide. The most recent estimate suggests that over 300 universities in the United States now host free-market think tanks or departments funded partly by Koch-affiliated interests.

This is a massive effort, including at my institution—the University of Arizona, which has one of these Koch-funded institutes. The goal is to subtly promote and expand free-market ideology within academia, inculcating these ideas among students.

Crucially, this is done quietly, in a way that most people do not realize is a corporate-funded influence campaign—which is exactly what it is. This process of deep lobbying first launched in the 1970s, has continued to expand and is now reaching new heights.

Another major example of this trend is Project 2025, a massive initiative to transform the federal government and economic policy. It is spearheaded by the Heritage Foundation, one of the think tanks founded in the 1970s as part of that decade’s influence campaign.

Today, we are seeing a continuation and intensification of the same political and economic strategies that reshaped the U.S. in the 1970s.

By the way, I don’t want to understate the extent to which Democrats also receive massive corporate funding and are influenced by corporate interests when it comes to economic policy. In fact, Kamala Harris received substantial corporate donations in the last election cycle.

Another major area is the culture wars.

One of the strategic tools used in the 1970s to distract the public—deliberately—was the culture war. The idea was to get people deeply divided over abortion rights, feminism, and LGBTQ+ rights, ensuring that these issues dominated political discourse. The goal was to prevent serious discussions about economic inequality and wealth concentration, which was accelerating during this period.

That was the entire point of the right-wing culture war strategy.

Jacobsen: What additional points should be made?

Gibbs: One key point I want to highlight is the extent to which the policy shift of the 1970s represented a major failure for the political left. That failure has echoes in today’s politics. In the 1970s, the left had significant potential power.

The public generally supported the continuation of New Deal policies—and, in some cases, even favoured expanding them further. Given all of this, the left had the potential to act as a powerful counterforce against the right-wing shift that took place. Yet, despite these movements, big business still prevailed—even in a democracy. That is remarkable.

What happened was that the left was fragmented, so there was no organized opposition to the business-led influence campaign.

The union movement was unable to work with other social movements. It had been ossified by the Red Scare of the early 1950s, during which many of its most talented organizers were purged. Those who remained were far less competent and unable to collaborate with the youthful radicals of the 1960s and 1970s.

Meanwhile, young activists lacked a unified organization. Instead, they were split into separate groups, each representing different identity-based movements—civil rights, feminism, LGBTQ+ rights, and environmentalism. The contrast with the right is striking.

While the left was fragmented, the right was moving toward fusion—bringing together various factions into a single coalition. The right operated strategically, while the left rejected the strategy altogether.

The left seemed almost ideologically opposed to strategic planning as if it violated their principles. The right treated politics like a chess game, carefully planning moves, counter-moves, and counter-counter-moves.

The left never did this. As a result, the left’s fragmentation and lack of strategy made them incapable of stopping the right-wing juggernaut. This was further compounded by the fact that many identity-based movements were not interested in economic issues.

Another key factor is that by the 1970s the left had become an a predominantly upper middle-class movement. This was especially true of identity groups. Whereas leftist organizing had once been rooted in factories and union halls, by the 1970s, it had moved to college campuses and coffee shops.

The typical leftist was now college-educated and upper-income. For example, studies of abortion rights activists found that they were predominantly affluent, well-educated women.

This alienated them from working-class Americans, who had historically formed the left’s base. However, there were not enough affluent progressives to form a strong defence against the right-wing assault on living standards. A major conclusion of my book is that the victory of neoliberal economics was made possible in part because the left was so weak and ineffectual.

This dynamic has continued into the present day. Today’s left is even more detached from the non-college educated working class than it was in the 1970s.

Studies show that those who identify as left—figures like Alexandria Ocasio-Cortez and her supporters—tend to have higher incomes and education levels than any other ideological group. This is evident in recent surveys conducted by the More in Common Foundation and Pew Research.

This represents a historic reversal of what the left traditionally stood for. The modern left is no longer a working-class movement. And in politics, a basic rule applies: If the left does not organize the working class, the right will.

That is exactly what has happened. The Republican Party under Donald Trump has been effective in using working-class language and communicating in simple terms. By contrast, the left often relies on stilted language from university seminars.

A telling example occurred with Bernie Sanders, who was an exception in that he did manage to gain significant working-class support. At one point in the 2020 campaign, Joe Rogan—host of a massively popular podcast with millions of working-class, predominantly male listeners—invited Sanders onto his show.

After their conversation, Rogan effectively endorsed Sanders, saying he supported his candidacy. Then, Ocasio-Cortez and other activist left figures boycotted Sanders’ campaign, declaring they would refuse to support him if he continued engaging with Rogan.

Jacobsen: Why?

Gibbs: Because Rogan had previously made controversial remarks on gender issues. Sanders had to distance himself from Rogan, despite the fact that Rogan had just introduced Sanders to millions of working-class voters.

This was a revealing moment, underscoring the dysfunctional culture of the contemporary American left. Today’s left seems remarkably comfortable in its affluent bubble and is resistant to change or self-critique. That aligns with something I’ve come across before—Spiro Agnew, Nixon’s vice president in the 1970s, was effective at playing the populist card. Even if he was not sincere, he spoke about “snobs who characterize themselves as intellectuals”—implying that American liberalism had become a movement of cultural elites. And liberals had no effective response to this accusation since it was bleakly accurate, and this remains true today.

The Democratic Party and the activist left have evolved together, moving away from working-class politics and toward cultural progressivism that primarily appeals to people with advanced degrees and high incomes.

And that is one of the biggest obstacles to addressing wealth inequality in the United States. Right now, the principal group mobilizing the working class is ironically the Republican Party—even though their actual policies actively harm working-class people.

Jacobsen: That reminds me of something someone once told me: “An option is better than no option.”

So, when the left does not step up, the right does—even if their option is terrible, it is still an option.

Gibbs: Exactly. That is true. The Republicans are actively competing for working-class voters, while the Democrats have largely failed to do so, ceding the field to the right. And the activist left is even more posh than the Democrats. So, the Trumpian victory last November should not be surprising.

Jacobsen: David, thank you so much for your time today. I appreciate it, and it was great to meet you.

Gibbs: Likewise. Thank you.

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

SOUTH KOREA’S PATH TO GENDER EQUITY: INTERVIEW WITH SUNGHWA HAN

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): СокальINFO

Publication Date (yyyy/mm/dd): 2025/02/09

Founded in 1962, the Seoul International Women’s Association (SIWA) is a vital space where women from diverse backgrounds connect, collaborate and effect change. SIWA has become a beacon of local and global impact by fostering cross-cultural friendships, empowering communities, and promoting mutual understanding. More than six decades later, the organization remains committed to solidarity, diversity, and inclusion—values expressed through volunteerism, mentorship, and leadership initiatives that unite local and international networks. At its core, SIWA aims to cultivate leaders among women and youth, advancing a vision of an equitable and inclusive future.

Sunghwa Han, SIWA’s board chair and executive director, sheds light on the organization’s evolution and purpose. Initially formed to support the spouses of diplomats and expatriates, SIWA has since transformed into a philanthropic nonprofit championing women’s empowerment and cultural exchange. Under Han’s leadership, the organization has focused on sustainable partnerships, youth mentorship, and inclusive dialogue. Initiatives such as networking events, volunteer programs, and leadership workshops have strengthened SIWA’s role as a community builder. In tackling South Korea’s gender equity challenges, Han emphasizes collective engagement over political rhetoric, underscoring SIWA’s continued commitment to fostering connection and progress.

(Seoul International Women’s Association)

Scott Douglas Jacobsen: I’m joined today by Sunghwa Han, the current board chair and executive director of the Seoul International Women’s Association (SIWA). Sunghwa became involved with SIWA in 2016 and served as the Welfare Committee Chair from May 2018 to April 2022 before assuming her leadership role.

Born and raised in New York City, Sunghwa initially built a career as a concert pianist, chamber musician, music journalist, and creative arts specialist. After relocating to Seoul with her family in 2012, she broadened her artistic endeavors through interdisciplinary collaborations. She holds bachelor’s and master’s degrees in music from The Juilliard School and a doctorate in music education from Columbia University.

Beyond her work at SIWA, Sunghwa has served as an advisor for Rotary International and continues to mentor Changemakers, a group supporting aged-out youth. She also spent two years on the board of the Hanatour Foundation.

To start, I’d like to ask: What were the historical motivations behind the founding of SIWA in 1962, and how has the organization evolved since then?

Sunghwa Han: In 1962—of course, I wasn’t there—but many diplomatic and expatriate spouses needed a support system. They sought to build friendships and foster community engagement through cultural exchange.

Over time, their efforts extended to supporting marginalized communities through fundraisers, cultural events, and volunteer-driven initiatives. As SIWA evolved, it became more of a philanthropic organization. Eventually, we transitioned into a nonprofit under the Seoul Metropolitan Government’s Foreign Ministry, which brought about significant changes and motivated us to expand our community impact.

Today, SIWA focuses on collective philanthropy and volunteerism. We believe that supporting marginalized communities is much more powerful when we collaborate and unite. Additionally, we strive to bridge local and international communities through cultural exchange and dialogue, which remains essential to our mission.

Of course, as you and I have already discussed, SIWA is also deeply committed to women’s empowerment and gender equality. We work to advance leadership and professional development for women while prioritizing inclusion and sustainability. One of our long-term goals is to sustain, grow, and expand our partnerships to further these objectives. Today, SIWA operates under two core pillars: community building and social impact initiatives

We have a hybrid leadership model with members from diverse cultural backgrounds. Our leadership team likewise reflects this diversity—we have leaders from South Korea, Switzerland, the UAE, Singapore, Australia, and many other parts of the world. While this structure presents challenges, we see it as a model for sustainable leadership in the future.

Jacobsen: What foundational principles guide SIWA’s initiatives?

Han: Our initiatives are guided by the principles of collaboration, philanthropy, cultural exchange, and inclusivity. Working together can create meaningful change and empower diverse communities. SIWA aims to foster social connections and create sustainable impact through leadership, education, and outreach programs.

We foster purposeful, action-driven networking. That means we always incorporate thematic networking and strategic partnerships whenever we host an event, whether a networking session or a project.

For example, we hold women’s empowerment networking sessions with Green Climate Fund Women. We also collaborate with embassies and local Korean organizations, but there is always a central theme.

It could be women’s empowerment, youth empowerment, partnerships, or collective volunteering. There is always a purpose behind it. Many organizations host purposeful events, but we ensure each gathering has a specific theme. The second core area is leadership development and mentorship.

We have various programs that foster young people to collaborate with us. We don’t call them mentees; we refer to them as partners with a purpose.

We have realized that working with young people creates synergy—they bring fresh ideas, and we bring experience and resources. Together, we can tap into different kinds of potential.

So, while we focus heavily on leadership, we don’t necessarily label it as leadership development—we see it more as a partnership. Recently, we have been focusing on cross-generational mentorship, particularly with high school and university students. Over the past few years, this has become a significant growth area for us. The third key area is knowledge exchange and professional growth.

We host panel discussions and a special Speaking Series initiative centering on storytelling. For these sessions, we invite ambassadors’ spouses, cultural center directors, and other professionals to share their personal and professional journeys.

Unlike formal speaker events, these sessions are designed to be interactive. Attendees have the opportunity to ask questions, fostering meaningful dialogue. We have found that intimate conversations create stronger connections between speakers and attendees. The impact is much greater because it highlights shared human experiences, regardless of where we come from. So, we hold many of these intimate speaking events as part of our community-building initiative.

The fourth and final core area is volunteerism and collective impact. One of our flagship programs is Coming Together and Empowering Together. We partner with nonprofits that support children in welfare centers.

As part of this initiative, we also bring in international high school students and aged-out youth to organize celebration days for children from orphanages. These events include art and sports programs, shared meals, and other activities. We bring together youth from privileged and marginalized backgrounds to foster unity, regardless of socioeconomic or cultural background.

Most importantly, when we brainstorm and plan these events, we approach them as equal partnerships. The goal is to create an environment where everyone contributes, learns, and grows together.

We also have a summer theatre program for children of unwed mothers. Additionally, we run an online English program that matches international high school students from different countries—such as Singapore—with girls who previously lived in welfare centers. Our many initiatives involve various partners, which is one way we facilitate meaningful and impactful networking.

(Seoul International Women’s Association)

Jacobsen: How do SIWA and the diplomatic community contribute to local charity and welfare through the SIWA Bazaar?

Han: That event was a signature initiative for us until the COVID-19 pandemic when we had to put it on pause.

Previously, the SIWA Bazaar was a major fundraising event where embassies had booths selling items from their respective countries, and all proceeds went to charity. However, we have since had to rethink our approach because Seoul has changed significantly. Unlike before, Korea now has greater access to international products, so the bazaar’s original purpose of showcasing foreign goods is no longer as relevant.

Previously, local Koreans would attend to explore unique international products, but there was not much interaction beyond purchasing. The embassies would sell items, raise funds, and donate to different charities. However, we are shifting toward more direct partnerships with charities rather than providing financial donations.

We still provide funding, but our focus has moved toward collaborative programs that create deeper, long-term engagement. Instead of simply donating, we are working on integrated initiatives that bring together embassies, universities, and cultural organizations.

For example, we plan a large-scale event where arts, culture, and philanthropy intersect. This will involve embassies, arts universities, and organizations that support dancers with disabilities. The goal is to foster meaningful cultural exchange while supporting local causes.

So, while we used to fund charities primarily through direct donations, we are now shifting toward arts—and culture-based partnerships that create a more sustainable impact.

Jacobsen: How has SIWA’s transition to a nonprofit corporation influenced its operational strategies?

Han: Yes, we have hybrid leadership, meaning our team is spread across different locations and operates in a collaborative model. Additionally, we are in the process of creating an online global community. This platform will allow us to connect members in Seoul and worldwide. We focus on three key themes: Reimagine, Reinvent, and Renew.

This means we are researching the root causes behind social challenges, especially those affecting marginalized communities. While we remain non-political, we recognize that many social issues persist, particularly regarding gender equality, which, as we briefly discussed, is still lagging in many ways.

By identifying underlying challenges, we aim to develop sustainable solutions that align with our mission while leveraging our global network to drive positive change. We know we cannot change everything, but we realize the importance of having more open dialogues to shift people’s perspectives. That is why we are focusing on a more sustainable future, emphasizing women’s empowerment, the empowerment of marginalized communities, and youth leadership.

The most significant operational or strategic change we have made is taking a long-term approach. We emphasize partnerships and collaboration because we cannot grow or sustain our initiatives alone. Instead of focusing primarily on funding, we rely more on human resources and potential. If we look at the bigger picture, our strategy is about fostering collaboration, building relationships, and ensuring sustainability. That is our core approach to strategic planning. I hope that makes sense.

Jacobsen: How does SIWA support members learning about Korean culture and navigating life in Seoul?

Han: We integrate cultural exchange and local engagement through community building and social engagement. As I mentioned, we offer various programs, including arts and culture, a Korean-speaking club, a book club, coffee meet-ups in the mornings, and volunteering at Anna’s Soup Kitchen.

These are not just events; they are designed to help people connect. For example, we gather participants’ perspectives instead of having social gatherings where people introduce themselves. Based on these collective responses, we shape future events around meaningful themes that strengthen relationships.

For example, our Korean Speaking Club is structured as a mentorship program where Korean women who are experts in daily life in Korea mentor younger international women. We also offer specialized programs for professional working women and expat spouses who are in Korea but cannot work.

Through these initiatives, we meet various needs while ensuring that, at the core, everything is about connecting people.

Jacobsen: What measures are in place to promote inclusivity and equal participation?

Han: Yes, that is a critical point. It is the most important aspect of our work. For example, this year’s International Women’s Day theme is “Accelerate Action.” We believe strongly in action-driven initiatives. One example is our collaboration last November with the Austrian Embassy and Ambassador Dr. Wolfgang Angerholzer on the Orange the World Movement, which raised awareness of and worked to end violence against women and girls.

Jacobsen: Yes, I am familiar with it—it focuses on preventing violence against women.

Han: When we hosted an event under this movement, we brought in diverse attendees. We invited young women from universities and international schools, ensuring a broad, inclusive conversation.

We aim to create meaningful spaces where diverse voices are heard and participation is equal and inclusive.

We actively invite people from different sectors and backgrounds. However, we have moved away from solely focusing on established experts with professional experience. Instead, we strive to bring in diverse voices—whether they are seasoned professionals, young leaders, or emerging changemakers.

For example, in our Orange the World Movement event, one of our leaders partnered with a desk officer at the Austrian Embassy to brainstorm and initiate the event–a great testament to the power of collaboration! She is in her twenties, and we valued her perspective as a younger leader. Of course, the Austrian ambassador also gave a speech, but it wasn’t just about the formal aspect. The key was ensuring that young voices were actively included as partners, not just attendees.

For our upcoming International Women’s Day (IWD) event, we are organizing an interactive panel discussion featuring a diverse lineup of speakers including an executive member from UNFPA, an expert in reproductive health and women’s rights, a senior representative from the Green Climate Fund, a representative from the British Embassy sharing his perspective on diversity and inclusion, a high school student from Seoul Foreign School, a Korean professional working woman, and a university student.

We intentionally include individuals from different cultural and generational backgrounds to create a more dynamic discussion. It’s not just about diverse attendees; it’s about ensuring that the panel reflects diverse perspectives.

Representation is more impactful than simply talking about diversity. This is why we prioritize partnerships and collaborations that bring together people from different backgrounds and generations. A visible, inclusive platform sends a stronger message than theoretical discussions about inclusivity.

Jacobsen: According to Statista, South Korea’s 2024 Gender Gap Index score is 0.752, indicating an average gender gap of roughly 30%. This places the country 94th out of 146 nations surveyed. Despite South Korea’s strong standing on the UNDP Human Development Index, gender parity remains challenging. The World Economic Forum’s Global Gender Gap Report ranked South Korea 105th in 2023, reflecting a paradox similar to Japan’s: a high development index but persistently low gender equality scores.

Given this context, what new initiatives does SIWA have to promote women’s empowerment and foster greater community engagement in Seoul?

Han: We have discussed this extensively with younger generations—both women and men–and one common challenge we’ve observed is the lack of open dialogue. Few spaces allow these conversations to take place, partly due to prevailing anti-feminist sentiments in Korea. This stems from the country’s feminist movement evolving through different phases, leading to varying perceptions and misunderstandings. Additionally, socioeconomic and cultural barriers play a significant role and must be explored more deeply within Korean society.

That’s why we are making greater efforts to create more opportunities for women and men to have meaningful discussions. However, if an event is explicitly framed as a gender discussion, men tend to disengage, viewing it as a political issue rather than a shared conversation.

Instead, we frame these gatherings around collective volunteering, cultural exchange, or international collaboration. This approach reduces resistance and increases participation. Our priority is bridging local and international communities.

Second, we recognize that change must start with younger generations. That’s why we are creating more projects that engage young people. For example, when events focus on empowering marginalized communities, young men and women are likelier to join forces because they don’t immediately associate it with gender politics.

We have to be strategic in how we approach these issues. Instead of saying “gender equality,” we use terms like collective volunteering or open dialogue—and then they come. Once they are in the space, we can naturally introduce themes of equity and inclusion.

We have learned that nothing will change without dialogue. This isn’t about us saying, “This is the correct way to think.” Instead, it’s about creating opportunities for discussion. Our experience speaking with young Koreans and international youth—both men and women—has shown us that this approach is more effective.

So, that’s what we are working on. We aren’t saying “gender equality” outright; instead, we introduce the conversation through volunteering, community service, or environmental projects—topics that make people feel more comfortable participating. The key is to bring people together first. We can start meaningful conversations and dialogues once they are in the same space.

Jacobsen: Sunghwa, I truly appreciate your time today. Thank you so much. It was a pleasure to meet you.

Han: Thank you so much, Scott. It was lovely meeting you, too. Scott, thank you so much for what you’re doing. Please continue to contact us anytime. We’d love your support.

We need more people like you. Thank you, Scott. Have a lovely day.

Jacobsen: You’re welcome. Take care.

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

MUBARAK BALA AND THE STRUGGLE FOR FREETHOUGHT IN NIGERIA

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): СокальINFO

Publication Date (yyyy/mm/dd): 2025/02/07

Scott Douglas Jacobsen: Today, I’m honored to be joined by Dr. Leo Igwe, a renowned humanist and activist visiting from Ibadan, Nigeria. Dr. Igwe has spent much of his career championing the rights of those unjustly accused of witchcraft across Africa. We’ve known each other for years, and it’s always a privilege to speak with him.

Our focus today is the recent release of Mubarak Bala, the former president of the Humanist Association of Nigeria, who spent nearly five years imprisoned on charges stemming from a Facebook post. The ordeal began when Bala’s post—interpreted as critical of the Prophet Muhammad—drew the ire of S.S. Umar & Co., who filed a complaint alleging the content was “provocative and annoying.” Soon after, plainclothes officers, operating without a warrant, seized Bala from his home in Kaduna and transferred him to Kano, where he faced blasphemy charges under the region’s strict religious laws. His case bears striking similarities to other international incidents involving so-called cybercrime and blasphemy, such as that of Ayaz Nizami.

Now that Bala has been released, this case raises critical questions about freedom of expression and belief for humanists, atheists, and ex-Muslims in Nigeria.

Dr. Igwe, how do you interpret the implications of Bala’s lengthy imprisonment? What does this case reveal about the state of human rights and the ongoing struggle for religious and ideological freedom in Nigeria?

(Humanists International)

Dr. Leo Igwe: Mubarak’s case involves many issues. First, it highlights how regressive Nigeria remains, especially regarding the practice of Islam within the country. The form of Islam practiced in Nigeria could be described as “Stone Age Islam.” It remains trapped in medieval mindsets reminiscent of the era in Europe when the Church persecuted so-called ‘heretics’ or ‘blasphemers.’

Many people shy away from making this comparison. Still, within the Nigerian context, Christianity is comparatively more tolerant than Islam in terms of human rights and freedom of expression. Of course, Christianity has its issues, such as dogmatism and authoritarianism. Still, it is unprecedented in the history of Christianity in Nigeria for someone to be subjected to such extreme abuse for simply posting a critical remark about the Prophet. Mubarak’s case exemplifies the state of Islamic practice in Nigeria and the broader failure of the country to respect its citizens’ rights to freedom of religion, belief, and expression.

Jacobsen: In addition to ex-Muslims, atheists, agnostics, and humanists, what other groups in Nigeria face comparable forms of discrimination? This question carries considerable weight, given that Nigeria is the most populous nation on the African continent. Developments within its borders inevitably have a far-reaching impact across Africa as a whole.

Igwe: It is crucial to understand that in parts of Nigeria where Muslims dominate, Christians are often in the minority and frequently find themselves on the receiving end of accusations of blasphemy, sometimes even resulting in killings. Christian minority groups and individuals in northern Nigeria also face much of the persecution and violence Mubarak endured.

For example, we must remember the tragic case of Deborah Samuel, a college student in Sokoto. She made an innocuous comment on a WhatsApp group, which some Muslim students found offensive. This led to her being brutally attacked and killed by a mob. This incident serves as yet another example of how intolerance manifests in various forms across Nigeria, particularly in regions with significant religious tensions.

Her colleagues—fellow students—abducted her, beat her to death, and set her ablaze. This happened, I believe, in 2022. This shows that it is not just ex-Muslims who are subjected to these accusations and abuses. Christians within regions where Muslims are the majority are often targeted and killed.

That is exactly what happened in Mubarak’s case. Before they could get to him, the police “disappeared” him and placed him in what they called protective custody. But then you must ask yourself: who were they protecting him from? They were protecting him from the fanatics who could kill him at any moment.

But let us not forget Muslim minorities, too. It is not only Christian minorities or Christians in the region who are accused; Muslims belonging to minority sects, denominations, or traditions are also targeted.

We see allegations, attacks, killings, and other abuses targeting Muslims from minority traditions, Christians who live in these regions, and, in this case, Mubarak, who came out as an atheist or ex-Muslim. Of course, other ex-Muslims have been targeted. Still, some manage to neutralize the threats by moving away from social media or underground. What we have seen in Mubarak’s case is unprecedented in the country’s history.

Pictured: Mubarak Bala. (National Secular Society)

Jacobsen: I’m aware of other cases like Zara Kay’s. She briefly appeared at the World Humanist Congress in Copenhagen. While not explicitly Tanzanian, she has Tanzanian heritage, much like I have Dutch heritage without being explicitly Dutch. Right? Zara was arrested while traveling, though her ordeal was much shorter than Mubarak’s. You mentioned similar cases earlier.

It’s a strange paradox—Mubarak’s case is unprecedented in Nigeria, which offers both an unsettling reality and a sliver of hope. On the one hand, this case represents the extreme, signaling the potential for cultural shifts toward more tremendous respect for the rights of nonbelievers. On the other hand, such incidents still occur. You captured this tension well in your recent BBC interview, saying, “Thanks, but no thanks.” Could you expand on that sentiment? I am deeply grateful for Mubarak’s release, but a lingering sense of injustice tempers its gratitude.

Igwe: Yes, of course. Arresting someone, disappearing them, unjustly prosecuting them, and sentencing them to 25 years in jail—this is a gross violation of human rights. In other words, Mubarak was meant to spend 25 years in prison for committing no crime. On appeal, his sentence was reduced to five years.

Of course, we are thankful that the sentence was reduced and that he wouldn’t spend 25 years behind bars. But no thanks because even the years he did spend in prison were unjust. He committed no crime, and there was no justification for him to spend even one second behind bars.

Just because someone makes an innocuous statement and expresses their rights like every other human being, clearly stating what they believe, there should be no justification for any arrest, incarceration, or prosecution. No one should spend even one day in jail because of that. That is why I said we are happy, at least partly because, as the saying goes, the worst did not happen.

Many people thought the fanatics might invade the jail, kill Mubarak, or carry out the threats they made. In Nigeria, we have had cases where fanatics invaded police detention centers and beheaded alleged blasphemers or desecrators of the Quran. We have also seen instances where mobs beat someone to death, lynched them, or set their body ablaze. These are not rare occurrences. But in Mubarak’s case, none of this happened.

So, yes, we are happy that he came out alive. At least he survived. But we are not happy about the circumstances. We are still at a point where someone cannot express what they think about a religion, its Prophet, its teachings, or its holy book without needing police protection. This situation is deeply out of step with civilization, enlightenment, and progress.

We cannot be excited about this. It is a sad reality that, in the 21st century, Africans—who endured slavery under both Arabs from the East and Westerners from the North—are now killing fellow Africans in the name of religion. These religions, the Abrahamic religions, were introduced by those who once enslaved us. And now, people who embrace these religions are perpetuating violence against their people simply to express their thoughts about the religion.

It is shameful. Instead of progressing, we should be working toward an African enlightenment—one that is critical and highlights the dark and destructive tendencies in Islam, Christianity, and all religions used to sanctify abuse and slavery, whether by non-Africans or by Africans against Africans. True enlightenment can only come from Africa, but it will remain unattainable as long as we continue placing individuals in protective custody simply because they are critical of these religious traditions.

We are holding ourselves back. We have internalized our inferiority, subordinating our humanity to the traditions of those who have historically tyrannized us. Worse still, we now use these same traditions to reinforce tyranny—not only over us but also by us. This is the direction we need to change. This is the path Africa must take to achieve true progress and liberation.

For me, this is a double tragedy. We must rally support, energy, and momentum to shake off this double tyranny. Otherwise, African enlightenment—that unique sense of enlightenment only Africa can deliver to the world—will never materialize.

Jacobsen: As Africa increasingly connects to the digital world, we’re talking about hundreds of millions of young people coming online. Meanwhile, much of the world is aging, with older populations less equipped to navigate the evolving tech landscape. Given equal access and opportunity, Africa’s youth could fully engage in—and even drive—the rapid, exponential growth of digital innovation.

Africa’s cultural and technological contributions could soon profoundly transform global communication and perspectives. This is particularly crucial as we witness the centralization of power in key sectors like communication technology. Such centralization rarely serves democratic interests. In the United States, power is concentrated among a handful of tech giants, predominantly led by men of European descent. Russia’s power structures revolve around a long-established oligarchy under the Kremlin. In China, state authority is consolidated under Xi Jinping’s rigid, state-controlled Marxist ideology.

Africa’s role in this equation is not merely cultural—though preserving and expanding indigenous languages and traditions are invaluable. It’s also geopolitical. Africa could become a critical counterbalance to the rising tide of autocracy that has defined much of the 2010s and 2020s. A freer, more diverse digital sphere may hinge on this contribution.

I realize I don’t have a specific question. Please share your thoughts on these dynamics and the role Africa might play in shaping a more democratic and inclusive online future.

Igwe: The thing is this: how much light does the centralization of power—whether in the United States, China, or Russia—shed on Africa and toward Africans? Whether it’s the authoritarian tendencies in China’s government, the oligarchy in Russia, or the centralization of power in a democracy in the United States, how does that enhance the humanity of Africans? For me, this is the central question.

I completely disagree with the idea that these centralized, oligarchic, and dictatorial systems somehow improve or enrich the lives of Africans. While diversity in terms of languages and cultural contributions is important, these global power centers continue to crush and take a heavy toll on the humanity of Africans.

In China, Africans are not reckoned with. In Russia’s oligarchy, the same thing happens. Even in the Trump administration, you could see similar tendencies. So, where is Africa in all of this? Where are Africans in these global systems?

These centralized powers—whether democratic, authoritarian, or oligarchic—still perpetuate systems that disregard and dehumanize Africans. That is the reality we must confront.

It is still the same old idea—that if you look like me if you are African, you should remain on the margins. You should be waiting for these oligarchic, dictatorial, and totalitarian systems to tell you what to do, where to be, what to say, and what not to say. And now, we are witnessing another form of blasphemy. What is it? It is this: do not offend these secular “gods” or so-called “god-sent” authorities.

If you offend them, they will come after you. Just like in Mubarak’s case, they will disappear you with impunity, or they will compel you to admit guilt, even when you know you are innocent. So, what is the hope?

The hope lies in the same courage we have seen throughout history. If we go back to Plato’s Allegory of the Cave, it took immense courage for some to bring the light into the cave, even as they faced resistance from those still inside. Or consider the European Enlightenment, during a time when the Church held absolute control. Totalitarian regimes and authoritarian systems eventually collapsed, giving way to freer, more equal, and more just societies. This was only possible because people dared to not only speak out but to speak their minds.

It comes down to this: What do Africans think? What do we think? Just as Mubarak expressed his thoughts about the Prophet, asking what we want for ourselves is essential. What do we believe?

We’ve seen this dynamic play out in other parts of the world. For instance, consider the ongoing conflict between Russia and Ukraine. Despite Russia’s overwhelming power, the question remains: What do the people of Ukraine think, and what do they want for themselves? Similarly, when figures like Trump or other dictators rise to power, they seem to project an impregnable dominance. But you know what?

There is power in words. The idea that “the pen is mightier than the sword” holds. Words, thoughts, and ideas can tear down physical or metaphorical walls. History has shown us this repeatedly. The walls of dictatorships and totalitarian regimes have fallen before, and they will fall again.

That is why Africans who understand their words’ power, worth, and place in the world must never stop speaking out. What they think and express might be the first crack in a seemingly impregnable wall of oppression. Slowly and steadily, these walls can fall—just as we saw in Germany with the collapse of the Berlin Wall.

If walls can collapse in Germany, they can collapse elsewhere. They can give way to a society, a world where people are freer—whether they look like me, like you, or like someone else entirely. It all comes back to freedom. Without freedom, there is nothing.

If one part of the world lives freely while another part lives as enslaved people, none of us are truly free. We must continue to do our part to expand the circle of freedom despite the efforts of totalitarian systems to control the world and keep some people subdued and subordinate forever.

Slavery ended. And just as slavery ended, so too can these oppressive systems. The walls collapsed. Even the Soviet Union collapsed. So why can’t all oppressive systems collapse, too? There is still hope that the remnants or replicas of these survived systems will eventually go the same way. It will always return to freedom—a quest for a freer society and world.

Jacobsen: Leo, thank you for agreeing to this interview.

Igwe: My pleasure.

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

INSIDE THE BRUTAL REALITY FACING UKRAINIAN PRISONERS OF WAR: A CONVERSATION WITH LIDIIA VOLKOVA

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): СокальINFO

Publication Date (yyyy/mm/dd): 2025/02/06

Lidiia Volkova serves as the Eastern Region Mobile Justice Deputy Team Lead at Global Rights Compliance (GRC), where she works closely with prosecutors from Ukraine’s Zaporizhzhia, Donetsk, and Luhansk regions to investigate war crimes. Her efforts have taken her to some of the most devastated sites in Donetsk, as she helps uncover the brutal realities of war.

One such reality involves Ukrainian prisoners of war (POWs), whose numbers remain elusive—estimated between 6,000 and 10,000. Since 2022, Ukraine has orchestrated 49 prisoner exchanges, bringing 3,786 service members back home.

The conditions these soldiers endure are harrowing. Returned POWs bear the scars of torture, severe malnutrition, and psychological trauma. Many recount beatings, sexual violence, and forced labor—violations that flagrantly breach the protections outlined in the Geneva Conventions.

But accountability is elusive. Despite international law, Russia routinely flouts the Conventions’ provisions, frustrating attempts to protect those in captivity. Meanwhile, Ukraine works to counter this impunity by investigating reports of abuse and supporting repatriated POWs with medical care, counseling, and financial aid. Yet the challenge remains vast: identifying individual perpetrators often gives way to the need for broader, systemic accountability—something Volkova and her team are determined to pursue.

(Global Rights Compliance)

Scott Douglas Jacobsen: Thank you for joining me, Lidiia. Do you have any reliable estimates on how many POWs have been captured and exchanged so far? While the number of exchanges is relatively easier to track, the total number of captured soldiers remains elusive.

Lidia Volkova: First, I will use some numbers and information from open sources, as well as the knowledge I have gained through my work. However, I won’t be able to share all the details because I sometimes work with confidential information.

No one knows the exact number of people captured except, probably, the Russian side. Some numbers appear in Russian media, but we cannot verify them precisely.

Reports from various sources estimate that 6,000-10,000 people have been captured. However, it is currently impossible to confirm the exact number. Tracking the number of people who have been exchanged is much easier. Ukraine frequently reports on this.

Since the full-scale invasion began on February 24, 2022, there have been 49 documented POW exchanges. There were also POW exchanges between 2014 and 2022 before this. Sadly, some individuals remain in captivity from the early years of Russia’s invasion in 2014. Some of these exchanges have included people who were captured long before the full-scale invasion.

My latest data on the number of POWs returned covers December 2024. It reports that 3,786 military personnel have been returned. This number includes only military personnel. Some civilians were captured or detained and later returned by Russia, but the reported figure pertains strictly to military personnel.

Jacobsen: Let’s talk about what happens to prisoners of war once they return. What kind of physical and psychological conditions do these individuals typically face upon coming back? And on the darker side of this issue—are there cases where POWs don’t survive captivity?

Volkova: Every time we see people returning from captivity, their health condition is visibly poor, even from photographs. Most returnees suffer from significant weight loss, sometimes as much as 40 or 50 kilograms or even more. There are also injuries from beatings and torture, as well as conditions resulting from prolonged detention. I will discuss these conditions in more detail shortly.

Additionally, many suffer from chronic diseases that either developed in captivity or worsened due to inadequate medical treatment and unsanitary conditions. There are also long-term consequences of injuries sustained while in detention, as medical treatment is either not provided or provided poorly. Also, obviously, we’re talking about psychological and mental health problems. These can include sleep disorders, PTSD, and various other mental health issues that result from detention.

About conditions—sadly, in the past three years that I have worked with case files and information related to detention centers, they all look distressingly similar. I know we are discussing POWs, but for your information, these conditions are the same for civilians who are also being held—sometimes in the same detention centers, sometimes in different facilities. This is all part of a larger system organized by Russia.

Consistent reports of insufficient food, food shortages, and poor-quality meals concern living conditions. Overcrowding in cells and detention centers is a serious problem, as are unsanitary conditions, lack of access to clean water, and inadequate toilet facilities. Sometimes, detainees go weeks without access to a shower. As I mentioned, there is also a severe lack of medical care.

On top of these conditions, people in detention are subjected to ill-treatment, including beatings, sexual violence, and electrocution. We have frequently seen reports of prolonged solitary confinement, as well as various forms of humiliation. One such practice involves detainees being forced to learn and sing Russian patriotic songs or chant Russian slogans.

There have been multiple cases where individuals have been subjected to these abuses while naked, which exacerbates the humiliation. Another critical aspect of this abuse is that beatings and ill-treatment occur at every stage of captivity.

However, in many detention centers, there is a disturbing practice known as “welcome beatings.” Essentially, when detainees arrive at a new facility—whether their first or the one they are being transferred to—the staff beats them upon entry.

These “welcome beatings” vary in form. In some facilities, there are so-called “corridors of beatings,” where detainees are forced to run through a passage while being assaulted by guards. These beatings serve no purpose other than humiliation and establishing dominance over the prisoners, showing them the regime under which they will be kept.

There is extensive evidence that such conditions exist across multiple detention centers. POWs are often transferred from one facility to another, repeatedly experiencing the same abuse.

(Volodymyr Zelensky/Facebook)

Jacobsen: After enduring the initial phase of abuse, what conditions and challenges do POWs face in the long term? What becomes of their physical and psychological well-being in the aftermath of such trauma?

Volkova: After this so-called “welcome,” detainees continue to live under the terrible conditions I described. Reports from detention centers indicate that daily routines often involve forced physical exercises, further beatings, and continued sexual violence. In many cases, this is used as a form of punishment.

One known method of mistreatment is where detainees are forced into uncomfortable positions and made to hold them for extended periods—sometimes an entire day. If a cell holds multiple people, they may all be forced into the same position, and if anyone disobeys or falls, the whole cell can be severely punished.

If one fails or falls down, the whole cell is punished. Another important issue to mention here is sexual violence and the scale at which it occurs. I am not only, or rather not necessarily, referring to classical manifestations of sexual violence, such as rape—although that does occur.

A particularly common method of torture used by Russian forces is electrocution, often targeting male genitals. However, it has also been reported against female detainees. It is frequently employed during interrogations and is often accompanied by beatings, forced nudity, threats of rape, and threats of castration.

I know of at least one well-documented case that is widely recognized by Ukrainians: a Ukrainian POW was castrated on camera by Russian forces. We do know about this case, but much of the information we receive about deaths in captivity—including mass executions of POWs—comes directly from Russian sources. Often, these are things they post on their social media.

In some instances, when POWs are executed immediately after surrendering, the information comes from Ukrainian sources. There are rare cases where drone footage has captured such executions. Still, most of the time, the Russians themselves publish these videos—either as a form of bragging or as psychological warfare to intimidate Ukrainian society, including the military, by showing what happens in Russian captivity.

For example, the video I mentioned of a POW being castrated was released by Russians less than a day after the Olenivka detention center explosion was reported in the media. This was already a massive tragedy, and you can imagine the level of grief and anger in Ukrainian society at the time. On top of that, this video appeared.

Sadly, we are seeing more and more cases of people being killed in captivity. The problem is that we cannot even determine the numbers accurately because these deaths often go unreported for days or even longer.

Jacobsen: Are there any official numbers of detainees who have died in captivity?

Volkova: According to the Ukrainian Office of the Prosecutor General, we know of at least 177 documented deaths in captivity. Most of these cases involve the execution of POWs shortly after surrendering.

However, we do not know the full extent of the killings because these executions often occur in secret, without witnesses, and only come to light when footage appears on social media or is leaked. To break down the deaths in captivity further,

I would divide them into several categories.

One category includes deaths that occur inside detention facilities. The causes can vary—some result from explosions or targeted attacks. In contrast, others are the direct result of the abuse that POWs endure.

This includes deaths from beatings, torture, or untreated medical conditions. Many POWs suffer from chronic illnesses or develop serious health conditions in captivity that ultimately lead to their deaths due to medical neglect. There is also evidence of suicides. I have seen reports of at least one confirmed suicide in captivity and additional reports of suicide attempts by POWs.

Another category I would mention is the disturbing increase in publicly available evidence of executions. At least once a week—or sometimes once every two weeks—we see new videos, photos, or reports of Ukrainian POWs being executed by Russian soldiers. These killings often take place shortly after surrender or sometime afterward.

From what we have seen, the scenarios are almost always the same. Unarmed Ukrainian soldiers, having surrendered on the battlefield, should be taken as POWs under international law, which obligates the Russian side to accept them and not fire upon unarmed individuals.

However, instead of being taken into custody, they are often either shot immediately or forced to lie down, interrogated, and then executed.

There is also one particularly infamous video—widely known, though I hesitate to use the word “famous”—of a Ukrainian POW who was forced to dig his own grave before being killed. Unfortunately, such executions are not uncommon.

(Volodymyr Zelensky/Facebook)

Jacobsen: Let’s turn to the legal framework governing detention. Under humanitarian and international law, what responsibilities do detaining parties have? What protections are in place for individuals held during war or under occupation?

Volkova: If we are talking about POWs, their protection is governed by the Third Geneva Convention of 1949, which outlines the obligations of parties concerning POWs. It includes protections for their lives and property and prohibitions against mistreatment.

Additional Protocol I to the Geneva Conventions contains further articles applicable to POWs. However, these legal documents are decades old. While they are still in effect, they do not always offer full protection in modern conflicts.

That being said, one fundamental guarantee remains in place throughout all stages of captivity: POWs must be treated humanely. This broad principle prohibits violence, intimidation, and public humiliation of prisoners.

Beyond general protections, specific violations can escalate to grave breaches under international law. For example, killing POWs is strictly prohibited and constitutes murder or willful killing under the Geneva Conventions.

There is only one exception—though I hesitate to call it an “exception,” as it is a separate legal principle—which applies when a combatant pretends to surrender but resumes fighting. Under international humanitarian law, this is known as perfidy. In such a case, the opposing force is legally allowed to respond with force because the individual remains a combatant, not a POW.

However, if a soldier genuinely surrenders and lays down their arms, their killing is strictly prohibited. Moreover, suppose a POW is killed or injured in captivity. In that case, the detaining party is legally obligated under international humanitarian law (IHL) to conduct a formal investigation into the cause of death or injury.

For example, I previously mentioned the Olenivka detention facility, where at least 109 POWs were killed. To our knowledge, Russia has conducted no formal investigation into the deaths. Now, this is where legal protections become more complicated—specifically concerning sexual violence.

Jacobsen: Why is that?

Volkova: The Geneva Conventions do not explicitly prohibit sexual violence against male POWs.

As a result, legal action often relies on general protections against inhumane treatment and violence rather than a specific legal provision addressing sexual violence.

That said, Ukrainian prosecutors take an explicit approach when investigating these crimes. While international law may not classify sexual violence against male POWs, Ukrainian legal documents specifically highlight these acts to emphasize their brutality and widespread use in Russian captivity.

The various forms of sexual violence I mentioned earlier—including electrocution, forced nudity, threats of rape, and castration—are often classified as torture or inhumane treatment under international law. These methods extract information, punish prisoners, or exert psychological control. There are, of course, other violations I haven’t covered in detail. If you want me to elaborate, I can.

Jacobsen: What about the prisoners’ personal property?

Volkova: POWs’ personal property is protected under international law. It cannot be confiscated unless taken for security reasons and must be returned after captivity.

Another key legal protection is the right to a fair trial.

As you may know, Russia has conducted numerous trials against Ukrainian POWs, some of which are still ongoing. These trials violate international law, as POWs cannot be prosecuted simply for participating in hostilities—they are entitled to combatant immunity.

And here, it is important to emphasize that POWs have combatant immunity. This means they are protected from criminal prosecution for their participation in armed conflict—unless they commit war crimes or violate international humanitarian law or if they commit ordinary crimes unrelated to hostilities, such as murder, drug trafficking, or theft.

For example, suppose a POW commits a murder that has nothing to do with occupation or the conduct of hostilities. In that case, they can be prosecuted—but these are the only two exceptions under international law.

However, we have seen cases where Russia violates these legal principles by prosecuting Ukrainian POWs not for committing crimes but simply for participating in the conflict. In some cases, Russia targets individuals based on their membership in specific Ukrainian brigades or battalions, labeling them as part of so-called “terrorist organizations.” I will stop here to avoid getting too deep into legal details, but I’m happy to elaborate if you want me to.

Jacobsen: We have about seven minutes left. Let’s talk about what judicial remedies exist for returning POWs who have suffered violations of their rights—whether in terms of compensation, reparations, or legal redress.

Volkova: In Ukraine, a wide range of reparations and remedies are available to POWs upon their return. First, in terms of judicial remedies, the Office of the Prosecutor General of Ukraine, along with the investigative bodies of the State Security Service, opens an investigation into every reported case of mistreatment of POWs. These cases are investigated to the fullest extent possible.

Additionally, Ukraine provides financial support to returning POWs, including a state allowance for those released from captivity. Judicial, psychological, and financial assistance is also available to help reintegrate them into society.

All of these forms of support must work together—providing only one type of assistance is not sufficient. Our goal is to offer a comprehensive support system for POWs upon their return.

One additional point I want to mention regarding judicial guarantees—and regarding POW mistreatment in general—is that one of the biggest challenges in these cases is identifying the perpetrators.

Since Ukrainian POWs are kept in Russia’s detention system, the rules inside these facilities are extremely strict, as you can tell from what I have described. It is very difficult to identify specific individuals involved in abuse because POWs are not allowed to look at the guards. They are often forced to keep their eyes down, cover their faces, or avoid eye contact when being moved around.

This is why focusing on individual perpetrators and the broader system of detention and captivity is crucial. We must investigate who is behind this system, including the military and political leaders responsible for organizing and overseeing these facilities. We can only pursue justice to the fullest extent by holding those in command accountable.

Jacobsen: What support exists for POWs dealing with psychological trauma?

Volkova: I’ll be honest—this is not my area of expertise, but I can share what I know.

Upon returning, all POWs undergo a complete medical evaluation, which includes physical and psychological assessments. They are then offered the opportunity to stay for a certain period in hospitals, where medical doctors, psychologists, and psychiatrists oversee their health.

In addition, they receive ongoing medical care, including regular physical and psychological treatment. I am sure there are additional support programs, but this is not my primary field, so I can only speak to what I know.

Jacobsen: Lydia, thank you very much for your time today. I appreciate it.

Volkova: Thank you.

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

REBIRTH AND RUIN: UNDERSTANDING FASCISM’S APPEAL WITH ROGER GRIFFIN

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): СокальINFO

Publication Date (yyyy/mm/dd): 2025/02/04

Roger Griffin is widely regarded as one of the world’s leading experts on the socio-historical and ideological dynamics of fascism. His work also explores the intersections of modernity and violence, particularly the political and religious fanaticism that fuels contemporary terrorism. His influential theory defines fascism as a revolutionary form of ultranationalism driven by a “palingenetic” myth—a vision of national rebirth through a radically new order. Since the mid-1990s, this theory has significantly shaped the field of comparative fascist studies.

In recognition of his contributions, Griffin was awarded an Honorary Doctorate by the University of Leuven in May 2011. His academic journey began more than forty-five years ago at what was then Oxford Polytechnic, now Oxford Brookes University. Under his tenure, the institution has grown into one of the UK’s top new universities, with its history department frequently lauded for research excellence in the RAE/REF assessments of 2001, 2008, and 2014.

Extending his research on Nazi fanaticism and modernity’s impact, Griffin has also become a key figure in the study of terrorist radicalization. His contributions to understanding and mitigating radicalization reflect a humanistic approach to extremism within and beyond academic circles. His “heroic doubling” theory underpins a major research initiative involving multi-agency collaboration aimed at scientifically addressing the root causes of terrorism.

Griffin’s insights into fascism’s relationship with religion, ultranationalism, totalitarianism, aesthetics, and modernism are detailed in his major works, including The Nature of Fascism, Modernism and Fascism, Terrorist Creed, and Fascism: An Introduction to the Comparative Study of Fascism. His scholarship is widely referenced, particularly in Scandinavia and Eastern Europe, and has garnered attention as far afield as South Korea, China, and Japan.

Griffin’s fascination with the subject was shaped by two formative experiences: a visit to the Buchenwald Concentration Camp in East Germany during the Cold War and his mentorship under Robert Murray, a scholar who studied fascism after fighting in the Allied campaign to liberate Italy from Nazi-Fascist control in World War II. Griffin’s research delves into the existential crises and cult-like ideologies that drive radicalization. These are exacerbated by the disorienting effects of modernity, which erode personal meaning and fragment societal cohesion.

Roger Griffin at Oxford Brookes University in 2013.

Scott Douglas Jacobsen: Professor Griffin, your research spans a wide range of topics, including the cultural, ideological, and modernist foundations of fascist movements, as well as the psychological underpinnings of terrorism. Scholars often trace their lifelong dedication to a particular field to a pivotal moment or a confluence of experiences. Could you share what initially sparked your interest in these areas of study?

Roger Griffin: Well, there’s a simple, narrative version of the story, and then there’s a deeper explanation. The narrative version involves two key moments in my life. The first was when I found myself in East Germany in 1967 during the Cold War while studying German literature and culture.

We were taken to Weimar to visit Goethe’s study, the small house where Johann Wolfgang von Goethe, often called the German Shakespeare, wrote much of his work. Later that afternoon, while staying in a Soviet-run hotel, we were bused to another location: the site of a Goethe oak tree, believed to have been one of Goethe’s favourites. However, this tree was located at Buchenwald Concentration Camp, where it was sometimes used to torture prisoners.

The tree had been used as a symbolic element by the Nazis, and there was a display detailing the atrocities committed at the camp. Interestingly, the exhibit that the Soviet authorities had installed presented Buchenwald primarily as a concentration camp for communists, redacting mention of the Jewish victims and the Holocaust. Confronted with this stark juxtaposition of German cultural achievement and the Nazis’ systematic inhumanity or “evil,” I began to study the history of Nazism in an amateur way. However, none of the available explanations seemed sufficient. For me, the economic crises and eventual collapse of the Weimar Republic didn’t fully explain how so many ordinary people became fanatical followers of Hitler or complicit in atrocities.

The second pivotal moment came when I got a job teaching the history of ideas at Oxford Brookes University, a smaller institution than the University of Oxford. The head of our history department, Robert Murray, was an American who had fought fascism in Italy during World War II. After the war, like many demobilized officers, he went to university and studied history. However, when he graduated, still was uncertain about the nature of the fascism he had risked his life fighting.

When he had the chance to design his history course, he devoted it to the question, “What is Fascism?” At the time, unless you were a Marxist—who often claimed to have the definitive understanding of fascism as a terroristic form of capitalism—there was what I call the “Babel effect”: numerous conflicting theories with no clear consensus.

On a more personal level, I had married an Italian, and alongside my knowledge of French and German, I quickly acquired a reading knowledge of Italian. This allowed me to read fascist writings in their original language, which was instrumental in shaping my definition of fascism. My definition is based on how fascist leaders and apologists, not their victims or enemies, understood it.

Finally, there’s an even deeper psychological dimension to my interest. I was born in 1948, three years after Auschwitz was liberated. That historical scar loomed large in the background of my life, shaping my curiosity and driving me to understand the nature of such profound evil.

As I grew into my early years, around seven, eight, or nine, I became aware that something terrible had happened in history shortly before I was born. I started discovering pictures of horrors. Browsing in bookshops, I found myself drawn to the books that had started appearing about the prisoner-of-war and concentration camps of the Second World War. It became, in a sense, an almost unhealthy fascination, perhaps even bordering on what could be called a kind of “pornography of horror.” I developed an intense interest in exposing myself to accounts of torture and what people are capable of doing to one another—topics that weren’t being talked about much at the time.

Additionally, my grandfather, as I later realized, was a religious fundamentalist. I didn’t have the vocabulary to articulate it then, but he held fanatical beliefs. Growing up in that environment of extreme conviction and the hatred they breed made the idea that “normal” people could harbor fanatical ideals unproblematic and accessible. So, when you combine all these factors, it now seems I was predisposed to try to solve—or at least confront—the enigma of fascism’s war against human rights and how to define it meaningfully for those researching it.

Adolf Hitler at a rally in 1934. (Andreas Wolochow)

Jacobsen: Is there a correlation between the psychology of religious fundamentalism, fascism, and ultranationalism?

Griffin: I believe so, though it is a far more contentious study area. My definition of fascism —which proposes that it is an ideology- and value-driven revolutionary assault on the status quo, drawing on mythic pasts and conspiracy theories to construct a new future and induce societal rebirth in every area — is already contentious. When you start delving into problems of its causation and the psychological mindsets that drive it, things become even more complex. I’ve developed my approach to this—a sort of personal methodology. I often compare creating academic paradigms to cooking a curry. You use familiar ingredients, but you make your mix and flavours. To give this approach an academic label, it’s called methodological pluralism, or you could call it a magpie approach—picking up ideas and theories that glitter and saying, “This is interesting,” and hoarding them in your mental nest.

Using this eclectic approach and partial insights drawn from a wide range of texts on extremism, psychology, and anthropology, I synthesized a theory that highlights the role played by the compartmentalization of the personality in the radicalization process. One foundational text for me is Robert Jay Lifton’s analysis based on his in-depth interviews with Nazi doctors who conducted experiments at Auschwitz. In his attempt to understand how seemingly ordinary people—doctors who led everyday family lives and loved their pets—became complicit in such atrocities, he developed the theory of “doubling.”

This theory posits that these individuals had developed a “normal self” and an “Auschwitz self.” When they put on their uniforms, they became “another,” someone ready to be manipulated by a totalitarian regime. In this state, those deemed subhuman by Nazi ideology also became “othered” by them. These individuals were stripped of their humanity and any claim to human rights or humane treatment. At that point, torturing and murdering them was no longer seen as a moral crime because the emotional threads of empathy and compassion had been severed by the doctors’ identification with the Nazi ideological machine.

Lifton’s theory of doubling has enormous implications and extensions. Interestingly, Lifton went on to write two other crucial books for me. One was a study of the fanatical pseudo-religion in Japan that culminated in the sarin gas attack on the Tokyo subway by the Aum Shinrikyo terrorist cell. The cult members, ordinary people in many ways, believed they had a sacred duty to hasten the end of the world by triggering apocalyptic events, such as the mass killing of thousands in the subway. Lifton’s earlier interviews with Auschwitz doctors equipped him with the mental tools to understand how these seemingly normal Japanese individuals became radicalized to the point of wanting to hasten the end of history.

The word “fanatic” has fascinating roots. It comes from the Latin word fanum, meaning temple, and is linked to the words profane and profanity, which refer to actions outside the sphere of the holy. Fanaticism can be understood as a form of “holy madness.” For those gripped by it, their actions are not seen as nihilistic or terroristic but as a sacred duty. They do not feel guilty because they believe they fulfill their religious mission or political duty.

I’ve adapted Lifton’s theory of doubling by incorporating my theoretical contributions to explore the radicalization process. It often begins with someone experiencing an existential crisis—not necessarily at a high intellectual level but a deeply cosmological or emotional one. These individuals are often disoriented and disaffected, particularly during periods of social breakdown, such as war, plague, or revolution.

In these moments of profound disorientation, people can latch onto a simplistic, paranoid worldview—like a drowning person grabbing onto a plank of wood. This revelatory, deeply mythic worldview diagnoses the root causes of chaos and misery while creating a starkly dualistic Manichean division of good and evil.

And the evil ones—anybody belonging to that world—are transformed into “monsters” or “subhumans,” no longer is fully human. If you compare the psychodynamics of ISIS with Nazism or any other extreme form of political or religious fanaticism, it soon becomes clear that. They all function in a very similar way. They provide emotionally stunted, unindividuated individuals who feel lost and disoriented with a totalizing worldview, which gives them a sense of identity, purpose, and, very importantly, agency. Armed with this, they feel empowered to act on the world through a cathartic act of violence against the perceived enemy or sources of evil. This can result in their sense of mission to carry out a terrorist attack on a symbolic person or institution—a parliament, a bank, or even something like a same-sex wedding—whatever the mind seizes as an emblem of the “evil” destroying humanity. In their view, these acts are always idealistic and heroic, intended to “save the world” whatever the personal cost.

Richard Baer, Josef Mengele, and Rudolf Höss in Auschwitz, 1944. (Jewish Virtual Library)

This is a simplistic summary of my retrospective theory of the process of extremist and terrorist radicalization, but I was only led into this area of speculation after 9/11. That event forced me to apply my obsession with understanding what turns ordinary people into Nazis or other forms of fascism to the question of what could drive some educated, civilized Muslims, including a group of engineering postgraduates studying in Hanover, to participate in the destruction of the Twin Towers. It felt like I was witnessing a powerful example of the destructive fanaticism I had been studying for years as a historical phenomenon that safely belonged to the past.

In the light of the approach I developed, these individuals were not raving lunatics or hate-filled sociopaths but a split within their personality—between modern Western secular values and the worldview of the cult or ideology they embraced. Once you are part of a cult, you abandon personal responsibility. You don’t challenge or question; you conform entirely. In Nazi Germany, this was codified in the “Führerprinzip,” or “leader principle,” which dictated that all authority came from above. Challenging it was considered sedition. Islamism by an ideologue such as Qtub makes a similar claim on the believer: it tells believers disturbed by modernity what they must do to save their community and the wider world from moral decay and destruction.

This dynamic completely relieves the individual of personal moral responsibility for the atrocities they commit; on the contrary, it heroizes them. In this way, all semi-ideological or fully ideological acts of violence against perceived enemies are fundamentally similar at a psychodynamic level, contrasting the ideologies or cultures that rationalize them.

Jacobsen: How do the psychological forces you’ve studied manifest across different regions in today’s global landscape? Specifically, how do individuals who are not officially classified as “enemies of the state” come to embrace extremist ideologies and carry out attacks in the name of what they perceive as a “righteous cause,” seemingly without any moral conflict or hesitation?

Griffin: When viewed through the lens of modernity, the conditions of the modern world reveal both a key driver and effect of modernization worldwide: secularization and the erosion or loss of a metaphysical worldview that explains reality. Secularization represents the death of self-evident, totalizing truths. There was little room for self-doubt or relativism in earlier cultures—whether the Aztecs, the Maya, or the feudal Japanese. Religions like those of the Abrahamic traditions might recognize the brotherhood of other religions “of the book.” Still, within each, the belief was absolute. For those within the faith, there was no question of the existence of God or an ultimate purpose enshrined in a traditional religious faith and practice.

This worldview didn’t necessarily prevent violence—it could lead to ritual violence or wars—but it didn’t result in mass persecutions in the way we see today or the attempts to completely transform the world through the conquest of society both domestically and through territorial expansion. This was partly due to geography and technology: the world was less connected, and movement between cultures was limited. There were generally small warrior elites, and even the massive military conquests of Alexander the Great and Genghis Kahn did not lead to secularizing society and abolishing religious culture.

In the modern world, however, everything has become porous. Barriers—cultural, physical, and political—have eroded. Today, major religions exhibit significant internal and external conflict. Consider the Myanmar Buddhists attacking Muslims, the Chinese repression of Uyghurs, or sectarian violence within Islam. These conflicts show that the boundaries between previously separate worlds have dissolved. No wonder billions of human beings now live out a permanent identity, purpose, and belonging crisis.

For example, the term “ghetto” originated in Venice, where Jewish communities lived apart but interacted with Christian communities on a business level. While they were separate, there was still a degree of coexistence, and certainties, rituals, and traditions remained intact within each community. However, in today’s interconnected world, that separation and autonomy of communities no longer exist, creating a fertile ground for ideological and cultural clashes and the loss of meaning known by sociologists as “anomie.”

Now, all that historical separateness has broken down. It’s extraordinarily easy for people to feel that the world is falling into an abyss of apostasy, non-belief, materialism, immorality, gender fluidity, and interpenetration of identities. Everything can seem in flux, elusive, and menacing. What’s one of the main targets of populist nationalists? Multiculturalism. There’s almost a pathological fear of the “soup”—the idea that society has become a blend of different creeds, genders, peoples, languages, skin types, and abilities. This diversity threatens those seeking ethnic order, religious purity, or cultural homogeneity. There is a longing for absolute “difference” and ethnic/cultural demarcations to be restored.

For those ill-equipped to cope with the sheer complexity of the modern world, the explosion of cultural mixing and diverse realities brought by modernity can create a tremendous sense of decadence, experienced as evil, as if the world is falling apart. To see this crystallized into dogma, look at the U.S. Christian sect known as Dispensationalists. They are utterly fanatical about the end of the world, interpreting earthquakes and other disasters as symptoms of the “end times,” and instinctively support Donald Trump.

Modernity divides people in this context. Some embrace the flux, the intermixing of cultures, languages, and belief systems. They enjoy the unknown and the richness of diversity. Traveling or encountering otherness invigorates these people, not threatens them. For them, the infinite variety of the modern world is something to marvel at. Thus, they instinctively embrace a universal, transcultural form of humanism, secular or religious.

Others, however, feel overwhelmed. The American poet T.S. Eliot once wrote, “Human beings cannot bear very much reality.” People have different thresholds for coping with the immensity of the cosmos and the diversity of ways of living and thinking. For those with a low tolerance for this diversity, there’s a nostalgia for purity—ethnic purity, cultural purity, or national sovereignty. They are drawn to movements like “Make America Great Again” or similar nationalist sentiments in Russia, Britain, and France. This often leads to exclusionary ideologies, where even people born in a country are deemed not to belong because they lack some “essence”—be it Frenchness, Englishness, or Canadianness.

Of course, this idea of national or racial purity is historically baseless. Even the Inuit and other Indigenous groups migrated from somewhere. The notion of a primordial, pure race or culture is a fallacy. Interestingly, there was one fascist movement, led by Plínio Salgado in Brazil, that celebrated racial mixing. Salgado argued that Brazilianness was defined by blending Spanish, African, and Indigenous Amazonian ancestries. This stands out as a unique take on ultranationalism in the context of fascism, which is typically obsessed with notions of purity and retrieving some cultural essence.

However, for most nationalists and fundamentalists, whether religious or secular, there’s a profound fear of “the other.” This fear drives violence, hatred, and demonization in the modern world.

Jacobsen: We’ve identified the problems and explored methodological pluralism, integrating evidence, case studies, and various academic approaches to understanding these challenges. But what about practical solutions? What advice would you offer citizens living under authoritarian or theocratic regimes—or even in majoritarian democracies with autocratic tendencies? How can individuals and states counter the rise of fascist ideology, intolerance, and acts of terror driven by hatred?

Griffin: That’s a tough question. To borrow a phrase from an early Bob Dylan song: “I try to harmonize with songs, the Lonesome Sparrow sings.” In other words, I accept the world’s chaos, carve out a little piece of it, and write books about modern reality’s complex, dynamic nature. They are useless in terms of their practical effects in countering fanaticism and extremism. My theory has informed one or two initiatives to combat terrorism, but I have no illusions about the overall impact of my publications. I take part in debates in the press about whether Trump is a fascist and so on, but I know in advance that I would never change the mind of any Trump supporter and would be instantly demonized as a “woke” academic and thus “the enemy.” In short, I will give you a despairing answer about combating anti-humanistic ideologies.

Liberal humanism—the deep-seated empathetic commitment to the universality of human rights and the equal humanity of all people—is a minority view. It is not inherently secular, however. This belief has existed and has been fought for within religious traditions. I’m not talking about Western modernity here. Good Buddhism and good Hinduism—if you look at the original Hindu gurus, for instance—contained this sense of universal humanism. You have to read their works to see that.

But this lack of fear of the “other,” embracing the richness of humanity and multiculturalism is now an increasingly minority response to modern existence. All over the world, except in a few rare countries such as Scandinavia—Finland, Norway, and Sweden, for example (and even there, Denmark now has a strong populist movement) — people like me, humanists, have our backs to the wall.

The Enlightenment hope—that the world would become more enlightened with prosperity, education, and growing social equality—has been proven to be a myth. That hope was formulated without any awareness of ecological crises, nuclear weapons, or the complexities of modernity. It was whistling in the dark. So-called progress has created conditions of anguish, depression, uncertainty, confusion, and a pandemic of anomie. It breeds simplistic, hate-driven visions of the world.

And that’s what we saw inaugurated and ritualized yesterday with Trump’s “brave new world.” Hearing people whoop and cheer as he announced the U.S. withdrawal from the Paris Climate Accord and the opening of more opportunities for oil drilling was terrifying. It felt like bad science fiction—a dark, apocalyptic satire like Dr. Strangelove from the 1960s—but it’s real.

I am a pessimist. I believe humanity is in the process of destroying this phase of civilization. The world will collapse into wars and poverty as the ecological crisis intensifies and natural disasters increase. Wars for resources will erupt, sectarian hatreds will deepen, and nations will turn against one another. There will likely be massive deaths—what I call a “mega-death” event—or a prolonged period of devastation.

I don’t believe humanity will disappear entirely, but some Hollywood apocalyptic scenarios may prove alarmingly accurate. The Day After Tomorrow comes to mind, though its idea of Americans moving to Mexico and living happily ever after hosted by the Mexican government because the U.S. is frozen solid is absurdly optimistic.

So, I conclude that I can’t do much more in my small life. I’ll be 77 next week. Right now, I focus on staying active with my wife and looking after my mother-in-law, her uncle, and our son. This pathetic answer resonates sadly with a recent bestseller called the “Let Them Theory” by Mel Robbins, but at this point, I can’t offer you anything grand or heroic.

I don’t foresee a great counter-movement of heroic liberals or academics rising to stem this tide of intolerance, conspiracy theory, and scapegoating. Populism and retrenchment into ethnic, ideological, or religious fortresses are taking place in various forms worldwide, whether in Viktor Orbán’s “illiberal democracy” in Hungary, Putin’s ethnocentrism in Russia, or China’s aggressive nationalism. The world is retreating into narrow definitions of identity, which have lethal consequences for demonized “others.”

We will likely see a world dominated by illiberal democracies or autocratic states. Much like antifascists during the Nazi regime in World War II, people like me will face a choice. Whether to be a coward, keep our heads down and survive or be heroic and join some underground resistance and face persecution and death.

It’s a terrifying prospect, and I hope I’m wrong. But I don’t see any “grand narrative” solutions right now.

And if the geniuses of history—people like Gandhi, Bob Dylan, and the visionaries who created the United Nations—haven’t been able to stem the tide of leaders like Trump, Putin, or the regime in North Korea, then who am I to think I can achieve anything except stand up for liberal humanism?

I’m sorry to sound so pessimistic.

However, I will end on a more positive note with a quote from Nietzsche, who said that every great book written against life is an invitation to live life more fully. Perhaps every interview that seems like an invitation to despair is, paradoxically, an incitement for the reader to rally inner resources of idealism, hope, and heroism—and to live life more fully.

Jacobsen: Dr. Griffin, thank you very much for your time.

Griffin: I appreciate it.

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

A DEEP DIVE INTO SUDAN’S HUMANITARIAN CRISIS WITH SARA PANTULIANO

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): СокальINFO

Publication Date (yyyy/mm/dd): 2025/02/02

Sara Pantuliano, Chief Executive of ODI Global, has built a career at the intersection of humanitarian aid, peacebuilding, and international development.

Her advisory roles have included positions with The New Humanitarian, SOS Sahel, Oxford University’s Refugee Studies Centre, the UN Association of the UK, and the UN Population Fund’s ICPD25 High-Level Commission. In 2016, she was part of the Independent Team of Advisers tasked by the UN Economic and Social Council (ECOSOC) with reforming the UN development system.

Pantuliano’s fieldwork experience includes leading a high-profile UN humanitarian response in Sudan’s Nuba Mountains, directing the Peacebuilding Unit for UNDP Sudan, and observing the IGAD-mediated Sudan peace process. She has also lectured at the University of Dar es Salaam and holds a doctorate in Politics and International Studies from the University of Leeds.

Recognized for her leadership in peacebuilding, humanitarian assistance, and development, Pantuliano was named a Companion of the Most Distinguished Order of St Michael and St George (CMG) in the 2024 New Year Honours. Her writings explore the interconnected crises of conflict and climate change, particularly how desertification worsens tensions between pastoralists and farmers in vulnerable regions.

Through ODI Global’s podcast Think Change, Pantuliano amplifies critical issues facing marginalized communities. She highlights the growing disparity between Khartoum’s elites, who can escape instability, and those in remote regions left to endure survival-level hardships. A vocal critic of international aid’s short-term focus, she calls for a greater emphasis on sustaining livelihoods and education during protracted crises. Her advocacy for decentralized governance underscores the need to empower local civil society and rethink policy frameworks to enhance long-term effectiveness.

(Center for Disaster Philanthropy)

Scott Douglas Jacobsen: Thank you for joining me, Sarah. Although you haven’t visited Sudan in several years, you’ve worked extensively on issues related to the country and have closely followed recent developments. The ongoing conflict in Sudan is crucial to highlight, especially given that Western media often prioritizes crises like Israel-Palestine and Russia-Ukraine—both undeniably significant—while other conflicts are overshadowed. How has humanitarian access in Sudan evolved over the past five years as the conflict has deepened?

Sara Pantuliano: I appreciate your focus on Sudan. As you mentioned, much of the global media’s attention is directed toward other crises. Still, the humanitarian catastrophe in Sudan is one of the largest in the world today. Even though some conflicts appear more dramatic and are more frequently featured in news coverage, Sudan’s crisis is staggering in terms of casualties, displacement, and the sheer number of refugees created by this latest wave of violence.

From the outset, humanitarian access has been extremely limited, but I must clarify what we mean by “access.” If we are referring to international humanitarian organizations’ ability to deliver aid, that has been severely restricted since the conflict began—and it remains so today. Some cross-border access from Chad is available for those in Darfur, but very little access elsewhere, and only a small amount of humanitarian aid reaches eastern Sudan.

However, one of the most remarkable aspects of the response has been the strong civil society-led mutual aid and support network. This is a powerful and transformative model of assistance in Sudan. The problem is that it lacks adequate funding. There is very limited financial support for the Emergency Response Rooms (ERRs) and local grassroots initiatives providing lifesaving services.

The ERRs are doing extraordinary work by establishing soup kitchens, supporting medical care, and keeping some schools operational. However, funding is not reaching them due to the fiduciary constraints that large donors face when attempting to fund local civil society groups and grassroots resistance committees directly. Additionally, the usual channels—where funding flows from the United Nations to NGOs and civil society organizations—are functioning poorly, with very little funding reaching local responders.

I have been advocating strongly for this issue alongside many colleagues. Ultimately, these local groups are highly effective. They are doing an incredible job on the ground. They are the backbone of the humanitarian response and the primary source of relief for Sudan’s distressed population.

Chadian soldiers at the Chad-Sudan border monitoring refugees fleeing the civil war in Sudan. (Voice of America)

Jacobsen: Regarding humanitarian crises, one issue that tends to resonate more with North Americans is the ongoing wildfires in California, particularly in and around Los Angeles. These fires have garnered significant attention, partly because they’ve impacted affluent communities and destroyed high-value properties in an area with steep real estate costs. This has elevated their importance in terms of economic consequences for Americans.

However, climate change isn’t just a problem for California—it’s a global crisis. How is anthropogenic climate change intersecting with and exacerbating the humanitarian challenges in Sudan?

Pantuliano: Yes, massively. I am certain that the acceleration of climate-related pressures in Sudan has been a compounding factor in many aspects of the crisis. There has been ongoing local-level conflict between pastoralists and farming communities for decades.

The aggressive process of desertification in Sudan’s peripheral regions has been a significant driver of this conflict. As pastureland becomes increasingly scarce and water sources dwindle, competition over natural resources intensifies.

Unfortunately, political leaders have exploited and manipulated these tensions, turning resource disputes into broader conflicts.

Many of the militias currently fighting are recruited from these struggling groups—people relying on land access for grazing and farming. Since pastures no longer exist as they once did, herders are being forced onto farmland, leading to encroachments and violent clashes with farming communities. This dynamic has long been at the heart of Sudan’s conflicts.

For many years, during my work in Sudan, notably when I led the Peacebuilding Unit at UNDP, we focused on natural resource management and conflict mitigation. We knew that competition over land and water was a major driver of conflict and that these disputes could be manipulated for wider political purposes. However, despite their pivotal role in Sudan’s instability, the so-called ‘international community’ has paid limited attention to these structural issues.

I also want to address your earlier point about the Los Angeles wildfires and the role of wealth in shaping how crises are perceived. A notable difference in this latest iteration of the Sudanese conflict is that, for the first time, the fighting has been concentrated in Khartoum.

Khartoum is a wealthy capital city where Sudan’s political and economic elites reside. Many of these elites can relate to the type of material loss seen in Los Angeles’ wealthier neighbourhoods following the wildfires. This starkly contrasts past conflicts, which were largely confined to Sudan’s peripheral and poorer regions. Historically, the elites in Khartoum were not deeply concerned because these conflicts did not directly affect them.

This time, however, the situation is different. The heart of the “imperial city,” as Khartoum is known, has been devastated. Khartoum, a center of culture, tradition, and art, was home to luxurious villas, historic landmarks, and invaluable cultural artifacts. Many of these estates and treasures have now been destroyed or looted.

For the first time, people from the peripheries—neglected for generations and exploited by external forces—have entered the capital. Many had nothing; others had a lot in the culture, history, and art embedded in the city’s grand homes and institutions. Even the National Museum in Khartoum, which houses Sudan’s cultural heritage, has not been spared.

This destruction is the result of decades of inequality, structural neglect, and deep-seated disparities that have long defined Sudan’s political and social landscape.

Jacobsen: When you compare the perspectives of Sudan’s elites with those from the marginalized peripheries—individuals who have little to nothing—what commonalities and differences emerge in their understanding and responses to the ongoing humanitarian crisis?

Pantuliano: The people in Sudan’s peripheries are, first and foremost, focused on survival because they have fewer resources and far fewer options. In contrast, the wealthy in Khartoum have networks—they can often find ways to escape and seek refuge.

That has been the case for many in Khartoum. They have relocated to Cairo, London, the Gulf, Nairobi, or other cities with family members, diaspora connections, or financial resources to draw from. Many also have money in foreign bank accounts, which has allowed them to flee and rebuild their lives elsewhere.

Of course, this is still a massive disaster for them—it is devastating to lose everything. However, their immediate survival is not as urgent as that of those in the peripheries, where people struggle to feed themselves and their children and stay alive.

We have already seen countless deaths due to acute food insecurity, which has had a devastating impact on those without resources. Many depend on aid, whether domestically mobilized or provided by international agencies.

That said, some common struggles are shared by the elites and those from lower-income communities. Access to education is a major issue for children, regardless of class. Schools have not operated for over a year and a half, leaving an entire generation at risk of losing their future. Additionally, medical assistance is either extremely limited or nonexistent in many areas, affecting both the rich and the poor. Some challenges in this crisis are universal.

(Voice of America)

Jacobsen: Let me offer a comparable example. Just yesterday, I interviewed someone about judicial reform efforts in Ukraine, a process complicated by ongoing war, corruption, and propaganda. Implementing reform under normal circumstances is difficult enough—but it’s a whole different challenge when you’re under daily bombardment. After just two weeks of constant air raid sirens, people began tuning them out entirely.

To provide readers with a sense of the conditions in Sudan: When experts are working amid a humanitarian crisis, armed conflict, or both, how do these realities complicate efforts to document human rights abuses and assess the need for humanitarian aid? What unique obstacles do they face in trying to maintain both accuracy and effectiveness in such an environment?

Pantuliano: The biggest challenge is security—for the experts and the people.

This phase of Sudan’s conflict has been extraordinarily violent. Of course, we saw similar violence in the South and Darfur 22 years ago. However, the current level of violence is truly senseless.

One of the most pervasive and horrifying aspects of this war is sexual violence, which has spread everywhere. This alone makes it extremely difficult for experts to operate—local or international.

Quite frankly, there are very few international experts in the areas most affected by the conflict. As I mentioned before, the response has been largely left to Sudanese citizens, who are doing everything they can to document atrocities and provide aid.

But their safety is constantly at risk. Some of the reports of how people have been killed and brutalized are simply unimaginable. It’s terrifying. That’s why so many people have chosen to flee—not because they want to, but because they fear for their lives. For those who have remained behind, it is often not by choice—they simply cannot escape. They are not allowed to flee to safety.

Jacobsen: When delivering aid or advising on the most effective forms of assistance in humanitarian crises and conflict zones, which types of support tend to have the greatest impact? Evacuation is, of course, one form of relief. But what about addressing immediate needs—such as food, clean water, shelter, and medical care? How do you account for the needs of vulnerable groups like pregnant women, survivors of sexual violence, or those with severe injuries at risk of infection? How do humanitarian efforts prioritize and balance these critical needs in such extreme conditions?

Pantuliano: Different situations require different responses, and aid must be designed around what people themselves identify as essential.

In the most acute phase of a crisis, basic survival needs take precedence. In the initial months of any humanitarian emergency, people need shelter, food, water, and medical assistance—the universal necessities.

However, in the vast majority of crises, the acute phase transitions into a protracted crisis after six months. Even in Sudan, we witness how the conflict is shifting geographically, moving from one part of the country to another, depending on which factions are fighting for territorial control. In many areas, armed groups have established their presence, pushing the crisis into a more prolonged and entrenched phase.

At this stage, the type of assistance needed changes. People do not want to remain dependent on aid indefinitely. They want to earn a living, regain dignity, and provide for their families. They also want their children to receive an education.

In every protracted crisis I have worked in, the priorities shift after the first six to nine months. The most urgent needs become jobs, livelihoods, and education.

Unfortunately, the humanitarian sector consistently deprioritizes these areas. When humanitarian funding appeals are made, the categories related to livelihoods and education receive the least resources. There is a major mismatch between what affected communities need and what the international aid system provides.

Jacobsen: In situations where governance is fragmented due to conflict, how do you strengthen local responses to provide even temporary governance structures?

Pantuliano: That’s an interesting question. Today, we just held a workshop on supporting local governance, which is becoming a defining feature in many conflict-affected contexts.

We see this dynamic in places like Sudan, Myanmar, Yemen, and Ukraine, where the central government lacks control due to armed conflict, political instability, or loss of sovereignty. Syria is another example.

Of course, local governance does not function the same way everywhere. Some regions develop robust and accountable local structures, while others struggle with legitimacy and stability.

However, one common trend is that citizens frequently organize themselves to provide better services than the central authority ever did. Despite their effectiveness, these local governance structures receive almost no external support. They lack resources, and it is extremely difficult for them to access aid on the scale that a national government would.

Local communities have often implemented small-scale taxation systems to fund basic services, but this remains insufficient. The real problem is that international partners and regional stakeholders often struggle to engage with these informal governance structures.

In the long term, there is no clear vision for how these local structures could evolve into stable institutions or contribute to democratic processes.

We saw this firsthand in Sudan after the 2019 uprising. Resistance committees emerged as key grassroots governance bodies. Still, they were pushed into an uneasy power-sharing arrangement with the military. They resisted this, knowing it would lead to manipulation, but the international community still favoured a centralized, strongman-led approach.

This pattern repeats globally—mediating powers often insist on a single, dominant leader, and, as we have seen, it is almost always a man.

In many of these discussions, it is difficult to engage with the various expressions of local governance and civil society groups because there are too many actors, no unified structure, and no clear hierarchy.

Yet, Western societies have diffused federal structures and decentralized governance models. I don’t understand why we struggle to recognize and work with similar models elsewhere.

This is something worth reflecting on. As I mentioned in today’s workshop, there is an urgent need to develop a conceptual framework for engaging with diffused governance structures because many policymakers find it difficult to work with these systems—even when they function effectively.

Jacobsen: Urgent policy changes are needed to improve international humanitarian and diplomatic efficacy in Sudan. How is ODI contributing to shaping those policies?

Pantuliano: We have been a consistent ally for Sudanese voices. We must support, amplify, and advance what Sudanese citizens demand. It’s about helping them shape the narrative around the crisis. Honestly, you should be interviewing a Sudanese colleague instead of me.

Jacobsen: Please connect us. I would love to interview them.

Pantuliano: Absolutely, I’d be very happy to do that. Some incredible people are leading the response—at the forefront of the crisis. If you listen to my podcast, we have interviewed several Sudanese civil society leaders. I can connect you directly with others who have led the response in Sudan.

That’s what we are trying to do at ODI Global. We act as a bridge between grassroots responders and major donors, leveraging our global influence while ensuring that local actors remain at the center.

We strongly support the work of Emergency Response Rooms (ERRs) and Sudanese mutual aid networks. We have also helped build coalitions around mutual aid to ensure the international community does not forget Sudan.

Our role is to continue highlighting this crisis and advocating for greater attention, better coordination, and smarter policies to support those most affected.

Jacobsen: Well, thank you so much for your time. It was a pleasure to meet you.

Pantuliano: Likewise. Thank you so much.

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

UKRAINE’S CHALLENGES AND OPPORTUNITIES: IRINA TSUKERMAN TALKS POLICY AND PEACE

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): СокальINFO

Publication Date (yyyy/mm/dd): 2025/01/31

Irina Tsukerman, a New York-based human rights and national security attorney, brings a global perspective shaped by her expertise in international law, media strategy, and information warfare. As the editor-in-chief of The Washington Outsider, Tsukerman provides sharp analysis of geopolitical affairs while championing human rights advocacy. Her work has spanned critical regions, including the Middle East, Africa, Eastern Europe, and Latin America.

In this interview, Tsukerman criticizes the international community’s chronic failure to uphold the laws of war, enforce the Geneva Conventions, or impose meaningful sanctions on human rights offenders. Layers of conflict complexity, rampant disinformation, and inadequate media coverage have all obstructed accountability efforts.

She draws particular attention to the harrowing abuses in Ukraine, marked by mass abductions and forced labor. Tsukerman juxtaposes these atrocities with Russia’s limited internal societal shifts, probing deeper issues like gender parity, demographic pressures, and the psychological state of authoritarian leaders.

The conversation delves into sanctions as a geopolitical tool and a stress test for global alliances, analyzing how BRICS nations navigate around such measures. Tsukerman also highlights the sociopolitical undercurrents—paranoia, regime health, and the erosion of democratic values—that shape the durability of autocratic and democratic systems. Above all, she underscores that long-term stability hinges on a commitment to equality and sustained civic engagement.

(YouTube)

Scott Douglas Jacobsen: Irina Tsukerman is a New York-based attorney specializing in national security and human rights. She heads Rising Incorporated, a strategic advisory firm, and has been an active member of the bar since 2010 when she earned her Juris Doctor from Fordham University School of Law. Her work focuses on foreign affairs, Middle East policy, and international security.

Her insights have appeared in The Washington Institute for Near East Policy, the Kyiv Post, and Trends Research & Advisory. The Jewish Week recognized Irina for her leadership as a “36 Under 36” honoree. She is multilingual and frequently pursues speaking, publishing, and collaboration opportunities.

Today, we’ll explore the situation in Ukraine. From an international law and human rights standpoint, how would you assess the scale of abuses since the start of the full-scale invasion and the adoption of United Nations General Assembly Resolution ES-11/1?

Irina Tsukerman: The situation regarding events unfolding in Ukraine has been extremely bleak, if not catastrophic. Reports estimate that over 90,000 Ukrainian casualties have occurred, although breaking these figures down is complex. These numbers are approximate and have been verified to an extent. Still, there are also unverified figures that could be significantly higher.

One of the most pressing yet underreported issues, beyond the sheer number of those killed or wounded, is the mass abduction of individuals to Russia. While some attention has been given to the forced abduction of children, with several thousand cases documented, reports suggest that over 400,000 individuals, including adults, have been forcibly relocated to Russia. Many are believed to have been sent to Siberia or other remote regions, potentially in work camp-like conditions.

There is also evidence indicating that some of these individuals may have been victims of human trafficking. Additionally, there are unsubstantiated but persistent allegations of illegal organ harvesting and extrajudicial killings. It has been extraordinarily difficult to confirm these claims due to the lack of access and transparency, but what is known is that large-scale forced displacement and ethnic cleansing have taken place.

While there have been limited mediation efforts resulting in the liberation of some abducted children, there has been no comparable progress for the disappeared adults. Their fate remains unknown, with little information available. The Ukrainian government has been preoccupied with immediate and critical needs—primarily military operations and basic humanitarian aid—leaving limited resources for addressing the issue of missing individuals.

Vladimir Putin talking with Artem Zhoga, commander of the Sparta Battalion, a pro-Russian armed group in Ukraine. (Valery Sharifullin)

Jacobsen: Are there reports from individuals who escaped these conditions and shared their experiences? Do we have better insights into where these abducted civilians might have been taken? Are there overlooked stories or regions that independent researchers should investigate?

Tsukerman: Some of the abducted children have returned and provided testimony about their experiences. However, regarding the adults, the lack of focus and resources on this issue means their stories, if any exist, remain largely untold. I haven’t heard of any clear accounts.

Many of them are believed to have been taken to Siberia and may still be there—at least those who survived the journey. That’s why I’m emphasizing this as one of the lesser-discussed stories. Moving people across such vast territories, under heavy guard, and to remote regions of the country makes it incredibly difficult for them to escape. Unless there is a formal exchange, getting back is nearly impossible.

These civilians, not formal prisoners of war, might be exchanged through official mediation channels. The abducted civilians are being treated entirely outside the protections of international law.

There have been well-documented massacres and accounts of torture. Still, the challenge lies in documenting who was involved, how it was carried out, and who is ultimately responsible. The chaotic conditions on the ground make it extremely difficult to gather clear evidence. Any proper investigation of such crimes requires direct access to the crime scene, the perpetrators, and witnesses—none of which has been easily accessible.

This war has created a uniquely fluid and dynamic environment where events unfold rapidly, making it hard to trace exactly what happens in each case. What’s clear is that their soldiers have been indoctrinated. Many of them have been actively encouraged to participate in atrocities, fostering a different mindset compared to the 2014 invasion, which was more of a conventional military takeover.

The level of brutality and butchery we’re seeing now signifies a far greater degree of dehumanization. Over the last decade, this has escalated significantly, creating conditions where such atrocities are far more likely to occur.

Jacobsen: What evidence exists regarding human rights abuses in Ukraine’s territories currently occupied by Russian forces?

Tsukerman: Yes. In the occupied territories, civilians have been increasingly lied to and misled. They were promised that their humanitarian needs would be met. Still, their resources have been systematically confiscated over time, leaving them in dire conditions.

These civilians are essentially stuck in dehumanizing circumstances. They’ve become more like indentured servants than citizens. They are treated worse than the average Russian Federation citizen, who is already subjected to significant rights limitations. People in the occupied territories are treated as second or even third-class individuals.

Their property has been confiscated for war purposes, and their civil and economic rights are increasingly disregarded. As a result, many are facing severe financial losses and economic destitution. They’ve also been exploited for propaganda purposes. Now, with the mounting hardships of war, these individuals are seen as disposable by the occupying forces.

(RIA Novosti)

Jacobsen: I’ve spoken with displaced residents of Kharkiv, and it remains the most remarkable city I’ve visited in Ukraine. I recall telling my colleague, Remus Cernea—a former leader of Romania’s Green Party and now, unexpectedly, a freelance war correspondent for Newsweek Romania—that it would be tragic if Kharkiv or its oblast were to be destroyed. The city’s architecture is uniquely Eastern European, embodying a cultural depth transcending political or historical divides. Losing that heritage would be deeply painful.

Shifting focus, what is the state of internal human rights within Russia under Putin’s administration? How are violations being addressed, particularly concerning soldiers who desert or citizens who openly protest the regime?

Tsukerman: Incidentally, that’s where I was born. Those situations are incredibly dangerous. Deserting soldiers or protesters face immediate and severe consequences. In Russia, during wartime, it’s not uncommon for deserters to be shot on sight. Many Russian soldiers who try to desert often aim to defect instead, knowing that if they are caught fleeing, they can be executed. By defecting to Ukrainian forces, they might secure basic POW protections or even the chance to fight for Ukraine, which is far preferable to being killed.

There are also reports of systematic physical abuse against soldiers who disobey orders or make mistakes. Their superiors have beaten some, and there are even stories of soldiers retaliating by killing their commanders after being forced to commit brutal acts or thrown into hopeless situations. These soldiers have been lied to, manipulated, and sent into battle with little to no equipment. They’re essentially being used as cannon fodder in wave attacks against Ukraine. While these attacks sometimes advance the offensive, they result in massive casualties among poorly equipped and poorly trained troops.

There is a clear and troubling pattern. Many recruits come from ethnic minority regions in the peripheral territories of Russia rather than Moscow or Saint Petersburg. These areas are already subject to systemic discrimination, and the people there are viewed as expendable. There’s a stark imbalance in the number of ethnic minorities being sent to fight compared to ethnic Russians from major urban centers.

In the past, the Russian government tried to compensate the families of soldiers killed in action. Still, these payments have decreased or ceased as the economy deteriorates. Authorities have also been reported to have confiscated money from private bank accounts above certain limits, which leaves people with no incentive to save. Instead, they are forced to hide their money or invest it elsewhere to avoid being seized for war efforts.

Jacobsen: The global response was swift during the first ten days of the full-scale invasion. The United Nations General Assembly’s 11th Emergency Special Session condemned Russia’s aggression with a 141-to-5 vote, calling for troop withdrawal and the return of annexed territory. Since then, how has the international community maintained pressure? Are these continued appeals effective when confronting a nation as prominent as Russia?

Tsukerman: No. They have not been effective, mainly because one of the permanent, veto-carrying members of the UN Security Council is China, which has essentially backed Russia every step of the way. The other veto-holding country is Russia, which, of course, will not vote against its actions.

Both countries have been actively lobbying other nations, particularly those in the Global South, former Soviet bloc states, and former colonies, to secure political support. They’ve also focused on cultivating practical cooperation through mechanisms such as sanctions evasion, trade agreements, and political arrangements.

For instance, many countries have outright disregarded the International Criminal Court’s arrest warrant for Vladimir Putin. Countries such as Mongolia and Afghanistan, among others, have indicated that they would not comply with such an order. Meanwhile, Russia and Iran have strengthened their bilateral ties, creating financial structures and mechanisms to bypass international sanctions. The BRICS bloc has also been a critical resource for sanctions-busting efforts.

Its primary effectiveness has been facilitating sanctions evasion and providing a platform for technology sharing and transfer within its member states. Beyond that, it hasn’t achieved much on other fronts. However, it has allowed Russia to exploit export-import controls and trade agreement loopholes. Initially, Russia relied heavily on discounted oil sales to countries like India, which helped sustain its economy. However, as caps on Russian oil imports were imposed and pressure from other countries increased, India began shifting its focus to Gulf states for oil supplies.

As a result, Russia’s value as a supplier has diminished. Now, Russia is circumventing energy sanctions by diluting its oil with other types of oil in places like Singapore and Saudi Arabia. When mixed with fuel from other sources, it becomes difficult to trace the origin, enabling Russia to sell the oil under the radar.

Jacobsen: Regarding broader strategy, how impactful have diplomatic and economic pressures on Russia been? Has the UN exerted meaningful influence on the situation?

Tsukerman: The UN’s political pressure has been largely symbolic and ineffective. Russian officials’ high-level visits to other countries have continued unabated. Russia has maintained its ability to negotiate contracts and secure deliveries in developing countries.

For example, Russia is still working on large-scale projects like civil nuclear reactors in Egypt and Turkey. It has also managed to leverage trade hubs in countries like Kyrgyzstan, which serve as intermediaries for trade with the European Union. In essence, Russia has used its diplomatic and economic relationships to turn the situation to its advantage, even under significant international sanctions.

The sanctions, in general, have not been entirely effective. For example, the U.S. never implemented sanctions on aluminum and other metals from Russia. Until recently, the EU didn’t address these areas either, which led to a doubling of Russian metal imports in the second year of the war. So, as you can see, the sanctions regime is full of loopholes. Political commentary becomes meaningless when ongoing political, diplomatic, economic, and social mechanisms allow normal relations to persist.

Jacobsen: Pew Research projects that Russia’s population could shrink by 25 million by mid-century—a demographic crisis with significant geopolitical ramifications. What challenges do economies face when experiencing such a drastic population decline over a single generation? Given Russia’s reliance on oil and gas revenues, how do sanctions and the workarounds utilized by BRICS nations affect the Federation’s long-term stability and adherence to international norms?

Tsukerman: That’s precisely why they’ve been importing Ukrainians—essentially as forced labour to extract energy, metals, and other natural resources. This has provided them with a source of free or near-free labour. Additionally, Russia may need to rely on Chinese workers in the future, particularly in the Far East, where there are historical territorial disputes. This creates a precarious dynamic, as some of that land originally belonged to China.

Russia has a serious demographic problem. However, due to automation in extraction industries and reliance on cheap foreign labour, the Kremlin is far more focused on immediate gains for the elites than on the country’s long-term viability. It prioritizes extracting as much wealth as possible in the short term while consolidating power.

That’s why many of Russia’s elites have moved their wealth abroad or attempted to secure assets elsewhere to the extent possible. This has created controversy around Western sanctions, such as confiscating assets and their subsequent use for Ukraine’s military or loan repayments. While Russia’s long-term economic prospects are grim, the Kremlin is attempting to mitigate this by exploiting foreign labour and resources to maximize short-term gains.

Jacobsen: What are the prospects for peace—or prolonged conflict—if Trump regains the U.S. presidency? How might the growing influence of conservative and libertarian movements in the West shape future diplomatic efforts?

Tsukerman: Trump is likely to push for some “frozen conflict” or a deal that benefits Russia, as his instincts and advisers—like Tucker Carlson—favour such approaches. However, Russia has consistently rejected even favourable peace proposals. This could force Trump’s hand, requiring him to pressure Russia because their refusal to cooperate would make it impossible for him to present a deal as a political victory.

The Russian administration has painted itself into a corner. They have made any reasonable compromise impossible, hastily committing to antagonism. Even if certain agreements would ultimately benefit its geopolitical objectives, it has become trapped by the need to maintain credibility domestically and internationally.

Jacobsen: Have there been any notable shifts in the stance of European populist parties regarding Russia? Are these movements influencing their nations’ foreign policies or support structures?

Tsukerman: Yes, dissatisfaction is growing. Populist parties in Europe that have ties to Russia are losing traction. For example, we’ve seen changes in public opinion in Switzerland and Slovakia. Even Viktor Orbán, a long-time supporter of closer ties with Russia, is losing popularity in Hungary. This signals a broader shift as European populations grow increasingly wary of leaders associated with Russian policies.

AfD in Germany is highly unlikely to gain significant political control, even with efforts like Musk’s to influence the landscape. Nigel Farage, too, has had to moderate his rhetoric on Russia following the invasion in 2022. He’s stepped back from some of his previous positions. Similarly, the Reform Party in the UK is not gaining the votes needed to dominate the political landscape.

In the short term, these parties don’t have a bright future. People are starting to see that they don’t deliver tangible results, and the ultimate beneficiary of their rhetoric appears to be Putin, not the average citizen.

Jacobsen: With Russia losing economic leverage, do populist movements or other actors propose viable long-term visions for their countries?

Tsukerman: There’s very little they can offer. From the average citizen’s perspective, aligning with Russia doesn’t provide economic or political benefits. A pro-Western stance offers far more opportunities.

China might capitalize on this situation and push its agenda. Still, even China is experiencing significant internal financial problems. Its ability to expand influence as it once did is increasingly limited. The more isolated China becomes, the harder it will be to project economic power abroad, mainly because it is losing foreign direct investment.

While domestic investors might inject more capital in the short term, there’s only so much they can do. Suppose Western countries take stronger measures to protect their intellectual property and decouple technologically from China. In that case, the long-term outlook for China will become bleak.

Yes, China has made significant investments in areas like AI, supported by the intellectual groundwork laid in the past. However, if the West becomes more serious about technological independence, China will struggle to maintain its current trajectory.

Jacobsen: Russia and China both face medium- and long-term demographic challenges. However, China’s larger population provides it with more resilience. Declining birth rates, driven by evolving social trends, are a critical concern for both nations. In many cases, women attain higher education and career opportunities than men, leading women and men to forgo parenthood. Meanwhile, autocratic regimes often curtail gender equality, further alienating their populations and exacerbating demographic decline. How do xenophobic policies and gender parity issues affect the longevity of such regimes?

Tsukerman: Xenophobia plays a significant role in both Russia and China, though in different ways. In Russia, there’s a marked ethnic divide, while in China, it manifests in crackdowns on groups like the Uyghurs. These policies deepen societal fractures, making long-term unity under these regimes more difficult.

Gender parity issues further complicate the situation. When people feel disenfranchised—whether due to gender inequality or ethnic discrimination—they become less invested in their communities and the state itself.

It all ties back to a broader nihilistic view of the future. If people have no hope for their futures, they’re unlikely to invest in their communities or feel loyalty to the state, leading to societal decay.

For example, in Russia, there’s a massive AIDS epidemic—not because of a lack of education or access to medical care, but because people don’t care. When basic infrastructure and hope are absent, it’s impossible to foster the kind of societal loyalty or stability needed for long-term autocratic or oligarchic governance.

There’s also a high rate of alcoholism in Russia, driven by this pervasive social nihilism and a complete lack of optimism about the future. It seems like people are, in a way, slowly killing themselves prematurely. Women in Russia, and to some extent in China, remain in highly subservient positions. While there are a few high-profile figures—such as top propagandists or the wives of state officials—paraded around, domestic abuse is rampant.

In addition, there’s a high maternal mortality rate, and child mortality rates remain significant, even though women are being pressured or compelled to reproduce more. The outlook for families in these countries, especially when they lack essential opportunities, is bleak. Yes, in the West, people may choose not to have large families. Still, the rate of societal deterioration is far more severe in countries where the state has no genuine interest in the well-being of its people.

The misogynistic and anti-family attitudes in these regimes make it clear that it’s not about supporting families—it’s about producing new soldiers for the regime or servants for the state. If you’re giving birth to children only to see them drafted into war later, there’s little incentive to want to build a family. So, despite all the propaganda about alleged Western depravity and corruption, the West offers far better conditions for building families than Russia or China.

Jacobsen: Let’s consider a cultural parallel. During my tenure with Humanists International—where I served as Secretary General—I visited Iceland. What struck me was how deeply gender parity was embedded in daily life, even in blue-collar settings. In Reykjavik, for example, social norms in bars were simple: regardless of gender, if you were interested in someone, you’d buy them a drink. There was no pressure for one gender to pay over the other.

In contrast, many working-class communities in North America still adhere to traditional expectations, where men are expected to pay.

Setting aside East-West divisions or the Russia-Ukraine conflict, what lessons can a country like Iceland—hailed by the World Economic Forum as the most gender-equal nation for over a decade—offer regarding the role of gender parity in sustaining governance, whether democratic or authoritarian?

Tsukerman: You’re right to highlight the importance of investing in gender parity for sustainable populations and governance. However, we need to consider Iceland’s context. Its population ranges from 250,000 to 300,000, about the size of a medium city in the United States. Because of its small population, it isn’t easy to make broad extrapolations for larger societies.

That said, Iceland is an interesting case study in social cohesion. Its relatively homogenous culture makes it easier for people to share norms, feel comfortable, and maintain gender-equal practices. Scandinavian and Scandinavian-adjacent cultures tend to be highly conformist, reinforcing these shared values.

However, applying Iceland’s example to much larger or more diverse nations, like Russia or China, becomes significantly more challenging. These countries face deeper structural and cultural barriers to gender equality. While Iceland’s model is valuable as an experiment, its scalability is limited when dealing with nations with millions—or even billions—of people.

Once something becomes the norm in one community, it can affect society, making everyone feel more comfortable. That dynamic might not hold in more heterogeneous societies, where different cultures have varying social expectations.

Interestingly, the war in Ukraine has pushed women to the forefront—not just in their professional or social functions but also in combat roles, on par with men. This is a unique situation. Even in Israel, where women have long participated in the military, the number of women in active combat roles has historically been much smaller.

What we’re seeing in Ukraine is unprecedented. Women are now participating in combat positions in numbers comparable to men, which is not the traditional role for women in war. Historically, women played supporting roles during wars or took over positions vacated by men. But this time, because Ukraine faces an existential threat and doesn’t have enough people, women are on the front lines.

This will likely affect gender dynamics, societal relations, and the country’s rebuilding process. The constant state of “fighting mode” is reshaping traditional roles and fostering a sense of equality, camaraderie, and informality in social interactions—similar to what’s observed in Iceland but driven by entirely different circumstances.

In Russia, women play significant roles as propagandists and local supporters of the war effort. Still, their overall societal roles haven’t shifted due to men being sent to war. The traditional dynamic remains essentially unchanged. Men are still drafted and sent to the front lines, while women continue in their supporting roles.

Jacobsen: Does the age and health of world leaders influence geopolitical decision-making? Zelensky starkly contrasts older leaders like Putin, Trump, Xi Jinping, and Orbán.

Age, combined with health factors such as obesity, can shape leadership approaches. Many male leaders, particularly in Russia, have shorter life expectancies due to poor health habits, stress, and substance use.

How might these conditions impact their choices or urgency to secure a lasting legacy? Could this explain risk-taking behavior, such as launching wars or pursuing aggressive policies in their twilight years?

Tsukerman: Many of these leaders also have the resources to extend their lifespans well beyond what would normally be expected for someone in their demographic. They have access to the best healthcare, advanced medical treatments, and ways to mitigate some factors that shorten life expectancy.

Even so, the average man in Russia or China in their age group—without their level of wealth—would not live very long under similar conditions of obesity, unhealthy habits, and extreme stress. These realities underscore the psychological and geopolitical calculations that may come into play as leaders approach the later stages of their lives.

Life can be good for a dictator if they manage to avoid being poisoned or killed. Theoretically, they can enjoy their wealth and protect themselves far beyond what’s possible for an average person. Take Putin, for instance: His paranoia about COVID-19 led him to take extreme measures to avoid exposure.

By contrast, leaders like Trump, who also contracted COVID, received treatment and remained active and publicly visible afterward. Similarly, Biden and other officials didn’t wholly isolate themselves. They maintained public appearances and stayed relatively engaged. Putin, on the other hand, was the opposite. He was, and remains, highly paranoid—not just about germs but also about potential assassination attempts, including the possibility of radiation exposure or other threats.

This level of paranoia is typical for authoritarian rulers. On the one hand, it drives them to take extreme precautions to ensure their safety. Still, on the other hand, it’s incredibly stressful. The constant fear of betrayal, illness, or attack undoubtedly takes a toll on their mental and physical health.

Dictators like Putin accumulate immense wealth, wield enormous power, and enjoy extravagant lifestyles, but they are also deeply invested in prolonging their lives. Despite nuclear threats and rhetoric, these leaders don’t want to die. They want to preserve their legacy, enjoy their wealth, and maintain their grip on power for as long as possible.

For example, Putin lives in an opulent palace with thousands of rooms. This isn’t the behaviour of someone who expects or plans to die soon. His actions suggest he is doing everything possible to extend his lifespan and safeguard his position.

Jacobsen: Thank you for your time, Irina.

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

CHIE SUNADA ON SGI’S PURSUIT OF A NUCLEAR-FREE WORLD

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): СокальINFO

Publication Date (yyyy/mm/dd): 2025/01/29

Chie Sunada is the Director of Disarmament and Human Rights at Soka Gakkai International (SGI), a global Buddhist organization committed to peace, culture, and education. In this role, she has actively participated in various initiatives promoting nuclear disarmament and human rights.

During the segment on Article 12, the second Meeting of States Parties to the Treaty on the Prohibition of Nuclear Weapons, she delivered a statement highlighting the role of education in advancing the treaty’s universalization. Soka Gakkai International (SGI) aligns its commitment to nuclear abolition with sponsoring the 2024 Nobel Peace Prize Forum. Rooted in Josei Toda’s 1957 anti-nuclear declaration, SGI advances peace through education, advocacy, and partnerships, including with the Nobel Institute.

The forum highlighted hibakusha testimonies from Dr. Masao Tomonaga and Keiko Ogura, inspiring action against nuclear threats. Key objectives include No First Use (NFU) dialogues and exploring disarmament pathways. SGI’s resources, such as educational tools and global hibakusha stories, amplify awareness. Collaborative efforts with the Norwegian Nobel Institute promote global engagement in non-proliferation and disarmament initiatives.

Chie Sunada speaking at the United Nations. (Twitter)

Scott Douglas Jacobsen: How does Soka Gakkai International’s support for the Nobel Peace Prize Forum align with their long-standing commitment to nuclear abolition?

Chie Sunada: SGI’s peace movement can be traced back to the famous 1957 declaration calling for the abolition of nuclear weapons made by the second president of Soka Gakkai, Josei Toda, at a youth gathering. Based on the Buddhist principle of the utmost respect for life’s inherent dignity and humanity’s right to existence, SGI has consistently worked towards the abolition of nuclear weapons. Its activities range from grassroots education and awareness-raising to signature campaigns and advocacy at the United Nations.

For decades, the SGI has recorded and collected the stories of the Hibakusha and participated in debates on and in support of Nobel Peace Prize laureates, especially in the nuclear field. In response to the heightened risk of nuclear weapons use following the Ukraine crisis, the late SGI President Daisaku Ikeda (1928-2023) issued three statements, calling on nuclear-weapon states and nuclear-dependent states to pledge No First use of nuclear weapons.

The Nobel Peace Prize Forum 2024 theme was addressing the growing nuclear threat, which aligns closely with SGI’s recent concerns. Therefore, in July 2024, the Nobel Institute invited us to sponsor the forum, and we responded positively.

Coincidentally, the 2024 Nobel Peace Prize was awarded to the Japan Confederation of A- and H-Bomb Sufferers Organizations (Nihon Hidankyo). Please allow me to extend our sincere congratulations to the members of Hidankyo. We are honored to have participated in the Nobel Peace Prize Forum, which was held amid growing momentum for nuclear abolition.

The Soka Gakkai is a global, community-based Buddhist organization with over 12 million members worldwide. It promotes peace, culture, and education centered on respect for the dignity of life. As a non-governmental organization, Soka Gakkai International (SGI) has been in consultative status with the United Nations Economic and Social Council (ECOSOC) since 1983.

Jacobsen: How do including hibakusha testimonies, such as those of Masao Tomonaga and Keiko Ogura, contribute to the goals of the Nobel Peace Prize Forum and Youth Dialogue?

Sunada: Initially, the forum was planned to feature only a panel of experts. However, recognizing the importance of sharing the reality of atomic bomb survivors, the SGI proposed to invite the two speakers from Hiroshima and Nagasaki to join us.

Dr. Masao Tomonaga is a hibakusha (atomic bomb survivor) who, as a hematologist, has been conducting research on leukemia and providing medical care to hibakusha. Ms. Keiko Ogura is the founder of Hiroshima Interpreters for Peace, and she has shared her experiences as a hibakusha with around 2,000 people every year. In 2023, she shared her experiences with world leaders at the G7 Hiroshima Summit. At the beginning of the forum, when both speakers shared their personal experiences of the atomic bombing and called for everyone to take action and work together to achieve a nuclear-free world, the audience responded with thunderous applause.

In his keynote speech, International Atomic Energy Agency (IAEA) Director General Rafael Mariano Grossi shared how meeting a hibakusha almost 40 years ago inspired his current career path. I hope Ms. Ogura and Dr. Tomonaga’s stories at the forum will motivate others to participate and take action for nuclear abolition.

1980s anti-nuclear weapons protest in Oxford, England. (Kim Traynor)

Jacobsen: What are the key objectives of “Avoiding Nuclear War: The Case for No First Use”?

Sunada: Experts on nuclear issues and security from various regions were invited to the high-level panel that followed the forum.

Discuss measures to strengthen cooperation and enhance consultation, coordination, and institutional measures, including the possibility of NFU. Methods of regular consultation, making better information available on NFU for practical and educational purposes.

Discussion of opportunities/ideas for a potential NFU regime, including a presentation of potential unilateral, bilateral, and multilateral pathways.

Exploration of interconnected global challenges and how to strengthen complementarity between NFU and the treaties and agreements, norms, and practices that make up the international disarmament and non-proliferation regime.

Dialogue on how to strengthen security assurances for states that are perceived to benefit from nuclear deterrence through accelerated ratification/implementation of relevant protocols by nuclear powers and the reservations made to those protocols.

To expedite discussions on nuclear disarmament leading up to the 80th anniversary of Hiroshima and Nagasaki of the atomic bombing. The discussion held at the High-level panel is ongoing.

Jacobsen: How does the Youth Dialogue with hibakusha in Oslo aim to engage younger generations in the abolishment of nuclear weapons?

Sunada: In his Nobel Speech, the leader of the Norwegian Nobel Committee stated, “Their personal stories humanize history, lifting the veil of forgetfulness and drawing us out of our daily routines. They bridge the gap between “those who were there” and we others untouched by the violence of the past. They are living reminders of what is at stake.” The Youth Dialogue with Hibakusha brought together local Oslo junior and senior high school students, University of Oslo students, and members of SGI Norway. For many participants, it was their first hearing directly from a hibakusha.

The hibakusha shared their experiences of the atomic bombing, showing the immense strength it took to survive and continue fighting for a nuclear-free world for 80 years.

It reminded us of the significance of providing opportunities for young people to engage with testimonies of hibakusha, even through video, thereby learning directly about the devastating realities and humanitarian consequences of nuclear weapons. It can be hard to imagine what terrible destruction is caused by a nuclear weapon. However, after listening to the hibakusha, many participants realized they couldn’t ignore the issue.

Jacobsen: How do these testimonies help further a culture of peace?

Sunada: Ambassador Anwarul K. Chowdhury, former Under-Secretary-General and High Representative of the UN and Founder of the Global Movement for the Culture of Peace, said, “It is essential to remember that the Culture of Peace requires a change of our hearts and mindset. The Culture of Peace can be achieved through simple living, changing your behavior, and changing how you relate to each other. By immersing ourselves in a culture that supports and promotes peace, individual efforts will – over time– combine and unite, and peace, security, and sustainability will emerge. This is the only way we shall achieve a just and sustainable peace in the world.”

The hibakusha share their stories because of their deep desire that no one else would have to suffer what they went through. And when we receive the gift of their testimonies, we also develop the same determination.

Listening to the testimonies of hibakusha over and over again, many of us have become determined to work towards a world without nuclear weapons. I am one of them. I believe their words have the power to resonate with our longing for peace.

Jacobsen: How does the forum’s topic, “Nukes: How to Counter the Threat,” address current global challenges?

Sunada: In the forum, the moderator Professor Andrew Futter, University of Leicester, gave a very clear and precise analysis of the current challenges we face.

The emergence of rapid technological advancements, particularly in areas like AI, cyber, and advanced conventional weapons, poses significant new challenges to nuclear security beyond traditional nuclear modernization.

A growing divide exists among states regarding the role and value of nuclear weapons. This includes “nuclear traditionalists” who emphasize their importance, those seeking conventional solutions to nuclear challenges, and a rising wave of “activists” pushing for nuclear disarmament.

The rise of multipolarity, with the increasing influence of the Global South and other middle powers, complicates the traditional nuclear security landscape dominated by the US and other major powers.

The decline of existing arms control agreements, such as the INF Treaty, and uncertainty surrounding the future of the New START treaty point to a weakening of the international framework for nuclear security.

Nuclear security challenges cannot be considered in isolation. They must be analyzed in the broader context of increasingly interconnected global threats like climate change and sustainable development.

Jacobsen: What resources does SGI provide to promote the message of nuclear abolition?

Sunada: We have created various tools for disarmament education and awareness-raising, such as exhibitions and hibakusha testimonies in video and book form.

One of the most recent videos is “I Want To Live On: The Untold Stories of the Polygon,” a documentary film about the Semipalatinsk Test Site in Kazakhstan. The aim of this is to promote global recognition of global hibakusha, those who have been affected by nuclear testing, uranium mines, and the production of nuclear weapons around the world.

Jacobsen: How might the partnership between SGI, the Norwegian Nobel Institute, and other cosponsors help broader global collaboration on non-proliferation and disarmament?

Sunada: Having had the opportunity to participate as a sponsor and a co-organizer for the Nobel Peace Prize Forum and other related events, we exchanged views on nuclear weapons issues with experts from the Nobel Institute and other organizations. This provided us with valuable insights for our activities. To achieve nuclear disarmament, we constantly need new perspectives and approaches. In this sense, I believe that working together with various organizations is meaningful.

I understand that the Nobel Peace Prize Forum was attended by and viewed online by people who may not typically follow nuclear weapons issues closely. This provided a unique opportunity to engage and foster their interest in the topic.

The Norwegian Nobel Committee and the Nobel Institute are exploring ways to amplify the impact of the Nobel Peace Prize by supporting the work of the Peace Prize laureates. In this regard, ongoing partnerships with SGI and other groups may be possible.

Jacobsen: Thank you for the opportunity and your time, Chie.

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

IRINA TSUKERMAN ON THE INTERNATIONAL COMMUNITY’S FAILURES IN ETHIOPIA

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): СокальINFO

Publication Date (yyyy/mm/dd): 2025/01/27

Irina Tsukerman is a New York-based attorney specializing in human rights, national security, and international law. As the editor-in-chief of The Washington Outsider, she offers incisive analysis on global affairs and champions human rights. Her expertise spans the Middle East, Africa, Eastern Europe, and Latin America.

Tsukerman has been outspoken in her criticism of the international community’s inability to uphold the laws of war, enforce the Geneva Conventions, or impose meaningful sanctions on human rights violators. She argues that the complexities of modern conflicts—exacerbated by disinformation and waning media coverage—undermine accountability. Drawing attention to Ethiopia’s marginalized status on the world stage, Tsukerman has also shed light on the influence of external actors such as Iran, Turkey, China, and Russia. She warns that the war’s ripple effects in the Horn of Africa set a dangerous precedent, emboldening impunity and shaping the trajectory of conflicts like Sudan’s civil war.

(YouTube)

Scott Douglas Jacobsen: I’m joined today by Irina Tsukerman, a New York-based attorney specializing in human rights, national security, and the dynamics of information warfare. With a JD from Fordham University School of Law, she serves as president of Scarab Rising, Inc., a boutique security analysis firm. Her expertise spans the Middle East, Africa, Eastern Europe, and Latin America. As the editor-in-chief of The Washington Outsider, she provides sharp insights into global affairs and advocates for human rights and security worldwide.

Our discussion will focus on human rights in Ethiopia, particularly with the Tigray War. To begin, which international legal frameworks could address the Tigray War, and which of these, if any, have failed to be implemented effectively?

Irina Tsukerman: International institutions have not performed particularly well in applying international frameworks. There was some commentary and pressure regarding reported human rights violations, but it is very difficult to apply frameworks without accurate information about each side’s actions in the conflict.

This is particularly challenging when identifying which participant in the conflict—more than two sides—committed specific violations. The general understanding is that all parties were involved in some form of human rights and humanitarian violations, but none of these violations were effectively addressed.

Various laws of war were violated. Anything related to the application of the Geneva Conventions was blatantly ignored, particularly regarding prisoners of war. They were not treated as such. Even though the various parties to the conflict were considered enemy combatants, they were not treated within the framework of the Geneva Conventions. They were not formally recognized as prisoners of war.

Instead, they were treated more like hostages, taken for trade at various points in time in a highly informal manner. There was significant cover-up and disinformation from all sides, particularly from the Ethiopian government, about what was happening.

This made enforcing any formal, structured international legal agreement extremely difficult. What is even more concerning is that there was no serious attempt to impose sanctions or implement foreign policy mechanisms that could have curtailed these massive human rights violations.

External parties outside Ethiopia were also involved, including Eritrea, as well as countries supplying weapons, primarily to the Ethiopian government, or smuggling weapons to other sides of the conflict. None of these parties were held accountable through any international or domestic mechanisms.

Attempts were made at internal peace talks and agreements mediated by elders from various communities. Although an attempt to settle the conflict internally was made, it was a profoundly imperfect solution. Ultimately, the Ethiopian government remained in power despite its responsibility for widespread human rights violations.

No one was brought to justice for these violations, and many individuals disappeared into prisons. There is no clear evidence that any judicial framework was applied domestically to resolve the conflict. Even after the formal conclusion of the war, the situation remains unresolved. There continue to be reports of random massacres, clashes, and other violent incidents.

Protesters decrying lack of action to end Tigray War outside 10 Downing Street in October 2021. (Loredana Sangiuliano)

Jacobsen: How does the principle of the Responsibility to Protect factor into this situation? Has it been seriously considered at any stage of this conflict?

Tsukerman: It certainly was part of the discussions, but the reporting on the issue was subpar to the point of being criminal and negligent. After the first few months of the war, the international media’s reporting dwindled to almost nothing.

There were some reports by international human rights organizations, but there was never a significant campaign to push the international community into action.

Even peacekeeping forces were not seriously considered, in part due to the complexity of the conflict, which spanned the entire country and involved multiple ethnic communities, political entities, and international forces, including those from Eritrea and mercenaries from other countries.

The conflict also implicated other zones and had the potential to spill over into broader issues, including the ongoing trilateral tensions between Egypt, Ethiopia, and Sudan over water-related concerns. As a result, there was no significant push to send UN peacekeeping forces or to implement any effective actions, and there was never a major international discussion to address this seriously.

We must also remember that the war began during the pandemic. Part of the international community’s lack of action was its preoccupation with COVID-19. The logistical challenges posed by lockdowns and closed borders made sending any international contingent impractical.

Ethiopian refugees displaced by Tigray War. (Yan Boechat/VOA)

Jacobsen: Could this conflict have broader legal ramifications in the Horn of Africa? For example, could groups with malicious intent toward other ethnic communities use the international community’s failures during the Tigray War as a pretext to act with impunity?

Tsukerman: Absolutely, and it has already happened since then. The number one issue is that Ethiopians of all backgrounds, regardless of ethnic group, felt forgotten—especially in light of other conflicts that broke out later. They believed their conflict was neglected because it occurred in Africa and did not attract significant international interest.

Frankly, there were a lot of racist undertones to these concerns. For example, many believed that racial biases influenced the lack of serious international attention despite the massive casualties and deliberate violations of human rights. These were intentional massacres, not merely exchanges of fire or collateral damage. That perception of neglect and bias remains a significant concern.

Another concern was that Western countries did not have a particularly good political or strategic approach to Africa. Even when they had good intentions, they could not properly apply them. A lack of institutional knowledge regarding African conflicts and political matters complicated the issue.

There was also apathy and the perception that this conflict was not geopolitically important or impactful on broader international considerations. It was seen as less significant than conflicts involving global hegemons, such as Russia, or potential conflicts between China and Taiwan—conflicts involving major powers with global reach. Because Ethiopia is not one of those powers, and the conflict was largely domestic, the international community treated it as less relevant.

This neglect allowed perpetrators of human rights violations to get away with literal murder, remain in power, and maintain antagonistic relations with external powers, which could potentially spark future conflicts. It also set a dangerous precedent for others in the region. This was evident in the Sudanese Civil War, where parties observed how the international community mishandled—or ignored—the Ethiopian conflict. They concluded that resolving their power struggles through violent clashes would not face significant international pushback.

The international community often gained from such conflicts by providing weapons, consulting services, or even mediators without any substantial push to end them or the necessary tools.

Another factor was the involvement of international powers. Western powers took a backseat, while countries like Iran and Turkey became significantly involved. Iran and Turkey, for instance, supplied weapons, including drones, which became a critical military dimension of the conflict. These drones enabled the Ethiopian government to commit further human rights violations. Additionally, China and Russia were active on the ground, and tensions with Egypt over water-related disputes added another layer of complexity.

Some countries even backed particular ethnic groups for their strategic interests, further complicating the process. Border and sectarian issues added another dimension. Tribes from neighbouring countries became involved, pursuing their local interests unrelated to the larger political dynamics of the conflict.

All these factors made the conflict multidimensional, complicated, and challenging to resolve. It was also difficult to communicate the nature of the conflict in simple terms to the rest of the international community, which contributed to its neglect. The complexity and sectarian tensions in various African regions made this conflict an easy model to imitate elsewhere.

Jacobsen: Thank you for your time today. We should also have another session discussing the broader role of weapons and the tensions with Egypt.

Tsukerman: Absolutely. Let me know when you can do the follow-up, and I’ll make it happen.

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

NAVIGATING WAR AND HOPE: OLEKSANDRA ROMANTSOVA ON UKRAINE’S STRUGGLE FOR SURVIVAL

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): СокальINFO

Publication Date (yyyy/mm/dd): 2025/01/26

 Oleksandra Romantsova has been at the forefront of documenting war crimes and championing human rights in Ukraine. As the Executive Director of the Center for Civil Liberties since 2018, she played a pivotal role in the organization’s efforts, culminating in her organization winning the Nobel Peace Prize, along with Ales Bialiatski and the Russian organization Memorial, in 2022. Joining me live from Kyiv, Ukraine, Romantsova brings an unparalleled perspective on human rights in the midst of an ongoing war.

In this conversation, she delves into Ukraine’s role within the Organization for Security and Co-operation in Europe (OSCE) annual presidency, serving as one of six Ukrainian representatives. With approximately 3.5 million people living in Russian-occupied territories, Romantsova confronts the grim realities of war crimes and displacement, emphasizing the critical need for sustained international support, humanitarian aid, and robust reconstruction efforts.

The discussion also explores broader geopolitical uncertainties, including Donald Trump’s return to the U.S. presidency and the implications such shifts could have for Ukraine’s fight for sovereignty. Romantsova challenges the alarmist narratives often found in Western media, advocating instead for measured, actionable strategies over fear-driven catastrophism.

Romantsova’s reflections shine a light on the resilience of the Ukrainian people, who, even amidst profound suffering, use humor as a defiant act of survival. As she poignantly underscores, ending the war demands more than hope—it requires a united global effort, stringent oversight, and an unwavering commitment to justice and security for the millions affected by this conflict.

(United Nations)

Scott Douglas Jacobsen: The OSCE (Organization for Security and Co-operation in Europe) operates under an annual rotating presidency. Each year, the president must navigate the complex mandate outlined by the Council of Foreign Ministers, which consists of representatives from 57 member states—predominantly foreign ministers. How does Ukraine’s current involvement reflect its priorities and challenges within this framework?

Oleksandra Romantsova: It is crucial to have influential players within the OSCE. I am one of six representatives from Ukraine, and we discuss various critical issues. Together with our partners from Russia and Belarus, we address war crimes and other urgent matters. It is clear that our first question to the council is: “What can be done?”

There are 57 member states, and each can contribute. They mentioned they could initiate and fund programs already underway, such as humanitarian aid and reconstruction projects. Significant financial support has been pledged, and discussions about sustaining assistance will continue next month. We emphasized the importance of communication. If negotiations arise, we must not overlook the reality of occupation—it cannot simply be undone overnight.

If the current frontline remains frozen, it means that approximately 3.5 million people will remain in Russian-occupied territories. While the exact number is unclear due to limited access and documentation, this estimate highlights the scale of the crisis. People in these regions face daily dangers, including torture, killings, and other human rights abuses perpetrated by occupying forces. These atrocities have been ongoing since 2014, following Russia’s annexation of Crimea and the conflict in eastern Ukraine.

Our primary concern is how the international community can support justice and security for these individuals while ensuring they are treated as citizens deserving of protection and dignity. This issue dominated our discussions. We also discussed the importance of international justice and its geopolitical implications for regions like Central Asia, which face their own challenges. Representatives from these areas and from Russia offered insights into their perspectives.

(Official Website)

Jacobsen: Considering the return of Donald Trump to the White House, there’s significant speculation about how his leadership could shape global dynamics. Trump’s unpredictability has often been described as a double-edged sword: it can introduce flexibility in negotiations but also breeds substantial uncertainty. How do you foresee a possible Trump presidency influencing Ukraine’s efforts toward conflict resolution?

The situation on the ground in Ukraine remains dire. Recent missile strikes by Russian forces have targeted not only military infrastructure but also civilian sites, including hospitals, cancer treatment centers, and residential buildings. These attacks often occur in urban areas devoid of military presence, constituting undeniable violations of international law. In your view, what measures are most urgently needed to stop these crimes and protect civilians from further harm?

Romantsova: I hope we can hold onto the current situation—maintain the existing groundwork—rather than dream about some unrealistic transformation. This is not about envisioning a perfect future but managing the present effectively. Ukraine needs a foreign policy that prioritizes its survival and sovereignty, not shifting focus to internal U.S. issues. This conflict must end, but stopping the war is not straightforward.

The only people who can stop this war are the people themselves. Ultimately, it is up to the collective will. Negotiations and agreements alone are not enough. They require stringent oversight and enforcement to ensure compliance. We have learned from past experiences, such as Russia’s aggression over the past decade, that unchecked actions lead to escalation. Therefore, the international community must remain vigilant and committed to addressing Russian aggression in a structured and consistent manner.

It will not be easy, and it will not happen overnight. For instance, when Trump claimed he could resolve the conflict in 24 hours, Ukrainians found it laughable. Soldiers and civilians alike reacted with humour to such oversimplifications. One day to resolve this? That is far from reality.

Jacobsen: North American media frequently veers toward catastrophism, with narratives that often mirror political leanings. For instance, liberal-leaning outlets may frame opposing developments as apocalyptic, while conservative media often employs similarly extreme rhetoric when figures like Donald Trump gain traction. Both sides fuel a sense of impending collapse, whether predicting the erosion of rights or the loss of sovereignty for Ukraine. How does this polarized media landscape influence international perceptions of Ukraine’s fight for survival?

This tendency toward alarmism was evident during the last U.S. election cycle, where both sides framed the stakes as nothing less than the end of American democracy. If Kamala Harris had won, some claimed it would signify democratic collapse for specific reasons. The same rhetoric was applied to Donald Trump’s potential re-election, albeit for entirely different reasons. How can we encourage more balanced, solutions-driven discourse when discussing global crises like the war in Ukraine?

Romantsova: This rhetoric assumes that the entire world hinges on one moment or election, a flawed perspective. Life continues. The world does not stop. Neither America nor Ukraine will cease to exist. Seven billion people worldwide will still progress, even if the outcomes are not as ideal as imagined.

That said, we must remain grounded in reality. There is no quick fix or simplistic solution. Managing this conflict requires sustained effort, collaboration, and realism, not empty promises or exaggerated fears. Decisions must address real problems with practical solutions rather than perpetuate endless cycles of alarmism.

(Official Website)

Jacobsen: Another challenge is the public’s skewed perception of global crises. Many people in the West don’t realize that half of the world’s population lives in Southeast Asia, which profoundly impacts population density, resources, and geopolitical focus. Perspective matters greatly in shaping global narratives. How can we bring this kind of nuance to discussions about Ukraine’s plight, particularly in the media?

It’s also worth noting the resilience of Ukrainian culture, even amid profound hardship. Humor, as you’ve mentioned, plays a critical role in coping with the trauma of war. Ukrainians often find ways to joke about even the darkest situations—sometimes within hours of a missile strike destroying a friend’s apartment complex. Could you elaborate on how this unique sense of humor serves as a survival mechanism in such devastating circumstances?

Romantsova: Oh, it’s a term that came up after a press conference Putin held. He was trying to justify the invasion, saying something like, “It’s just the beginning of the party,” referring to the invasion of Ukraine. President Zelensky responded with humour and called Putin a “dumbass” during a public statement. It became a viral moment.

Jacobsen: You referenced a particularly striking anecdote: Zelensky calling Putin a “dumbass.” Could you explain the context and significance of that moment? How does this type of rhetoric impact morale, both domestically and internationally?

Romantsova: Yes, it’s an example of the sharp wit Ukrainians use, even in dire situations. The context makes it even more impactful. Shortly after, there was news that a Russian general responsible for the chemical division of the Russian military was reportedly killed in Moscow. Ukrainian intelligence allegedly used a jet-powered scooter to deliver explosives to his car.

Imagine that—a general managing Russia’s chemical warfare operations taken out in such a creative way. In Kyiv, you see these small scooters everywhere, just lying around. The story reflects both ingenuity and the strange reality of the conflict. I don’t think the U.S. media covered it in much detail, but it highlights modern warfare’s dynamic and unpredictable nature.

Jacobsen: Regarding morale, what’s Kyiv’s current sentiment? Despite the relentless violence, how are people finding the strength to persevere, and what role does international support play in sustaining that resilience?

Romantsova: Ukrainians are exhausted but trying to focus on family. We just celebrated Christmas. Christmas traditionally brings people together. In Ukraine, we don’t celebrate Christmas like some other countries do, and we have an extended season of festivities. It’s more concentrated on the 24th and 25th, similar to Spain. Despite everything, people are trying to maintain some sense of normalcy and hope.

Jacobsen: That’s a powerful reminder of resilience. Thank you for sharing this perspective.

Romantsova: This evening feels like my main moment to focus. Many people are trying to integrate their thoughts and keep their minds steady because it’s horrible. Running a business, studying, or managing daily life while dealing with the war is difficult. Every week, life involves some form of support—helping a relative on the frontline, assisting someone teaching in a hospital, or caring for children studying in a basement due to the constant threat of missile strikes.

Your life starts to revolve around the war, and your behaviour adapts. Everything becomes intertwined with survival and the challenges of deadlines, trauma from COVID-19, and now the war. Many people struggle with the pressure to always perform at their best. Still, the reality of war introduces new challenges—like worrying about whether your home or even your road will survive another attack. Mentally, it’s exhausting to try and maintain a sense of normalcy or excellence when the circumstances are so overwhelming.

Negotiations might arise, but no one expects an easy resolution or an ideal outcome for Ukraine. People feel that if negotiations happen, they’ll still need to fight for Ukraine’s interests during and after those discussions. It’s just the reality of our situation.

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

TRACING THE FAR-RIGHT’S DIGITAL REVOLUTION: A CONVERSATION WITH MATTHEW FELDMAN

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): СокальINFO

Publication Date (yyyy/mm/dd): 2025/01/25

Matthew Feldman stands as one of the foremost authorities on fascist ideology and the modern far-right in Europe and the United States. A prolific scholar, Feldman has explored the intersections of politics, faith, and extremism in the contemporary world, sharing his insights with students and scholars alike for more than a decade. Currently, a Professor of Contemporary History at Teesside University and a Senior Research Fellow at the University of Bergen, Norway, Feldman’s academic pedigree includes fellowships at Oxford, Birmingham, and Northampton, where he led the School of Social Sciences’ Radicalism and New Media Research Group.

In this conversation, Feldman traces the global evolution of far-right movements, delving into how digital technology amplifies their reach, fosters anonymity, and creates enduring networks. He charts the erosion of the historical “antifascist consensus” and examines how societal polarization, identity politics, and fragile masculinity have created fertile ground for extremism—particularly among Generation Z. Rejecting simplistic labels, Feldman critiques the tendency to brand figures like Donald Trump as outright fascists, instead framing their actions within broader trends of conservative authoritarianism that serve as pathways to extremism. Through long-form dialogue, he champions critical reflection and historical literacy as tools to confront the modern challenges posed by authoritarianism and extremism.

(Teesside University)

Scott Douglas Jacobsen: We’ve witnessed a significant rise in domestic terrorist activity within the United States, much of which is rooted in white identity and nationalist ideologies—commonly grouped under the banner of “white nationalism.” Why do you think this trend has escalated in recent years, and how is it shaping our current political and social landscape?

Matthew Feldman: It’s a pleasure to talk about these issues, even though they are deeply troubling. No doubt some of the territory we’ll cover will be difficult—addressing racism, violence, and extremism. But it’s important to remember that what we call the far-right, or right-wing extremism, has existed for more than a century. This is not a new phenomenon. However, its context and geography have evolved. Today, we’ll focus primarily on North America.

One crucial point is that the far-right—and, in particular, fascism, which is the revolutionary form of the far-right—has always been very skilled at leveraging technology. In the 1930s, they used radio and the press to spread propaganda. In the 1980s, they were early adopters of bulletin board systems. More recently, they have turned to the Internet and social media, leveraging these platforms to amplify their messaging in ways that provide three key advantages, particularly since the post-war period. First, the anonymity of online posting shields extremists from accountability. Second, far-right content, including terrorist manifestos, often remains online indefinitely, making it notoriously difficult to remove completely. Finally, online spaces enable far-right actors to connect with like-minded individuals locally or globally.

These elements were largely unavailable during the far-right’s ‘dark days’ during the Cold War when a colleague of mine coined the term antifascist consensus. Back then, expressing far-right ideas could result in imprisonment in Eastern Europe. In Western Europe and North America, there was a strong cultural and social taboo against far-right ideologies, making it difficult for them to gain traction. However, we have seen this change dramatically in recent years.

Jacobsen: To what extent do online platforms play a central role in amplifying these ideologies and their visibility?

Feldman: The importance of online spaces in this context cannot be overstated. This is not to say that social media platforms themselves are far-right. Still, they provide the three elements I mentioned: anonymity, permanence, and global reach. These are incredibly significant.

Social media has made far-right messaging much more visible. I’m not convinced that there are necessarily more far-right extremists in the world or the United States today than there were, say, 50 years ago. But they are far more visible and emboldened in some respects. That brings us to the Trump administration, which seems emboldened to promote far-right themes, such as nativism and immigration.

(Anthony Crider)

Jacobsen: If much of this extremist content exists online in a permanent or semi-permanent state, could that fact serve as an unintended advantage? Might it enable us to more effectively catalogue, analyze, and counteract such ideologies, eventually relegating these groups to the periphery—similar to organizations like the Church of Scientology, which remain intimidating and politically active but ultimately limited in broader influence?

Feldman: In other words, could these movements be pushed back to the fringes of society? Yes, but I would push back slightly, Scott, and suggest that the question depends on who we mean by ‘we.’ I’m based in the UK, and some of your viewers or listeners might be based in Europe, where the approach to content moderation differs significantly. In the United States, the trend is moving toward even less protection than Section 230 of the Communications Decency Act provided. Even that might be rolled back.

So, ‘we’—if we’re talking about how the online world appears—see it differently depending on geography. For example, how the far-right operates online in Germany differs from that in the United States.

Jacobsen: Does combating these groups require a universal approach, or should tailored tools and strategies be developed to address different ideological or regional contexts?

Feldman: I tend to lean toward the latter, especially in the context of the American First Amendment. In the U.S., there’s a much broader understanding of free speech and a much narrower understanding of what constitutes hate speech or incitement.

But let’s consider the bigger picture. It seems inconceivable to me that, if the world is still around in 50 years, we won’t have some form of a global Supreme Court of the Internet. The Internet does not respect national borders. People can use VPNs to bypass restrictions. Even those who aren’t particularly tech-savvy can recognize that while countries like China might build firewalls around social media, the Internet is not the same as a physical border crossing. The Internet is truly global, and it has changed not just how we date or shop but also how the far-right represents itself and its role in the world. It has fundamentally reshaped their ability to operate and influence others.

Jacobsen: When discussing far-right radicalism or ethnic-based extremism, the focus often lies on its harmful, one-directional impact on society—politically, socially, and culturally. However, could there be a case for viewing this as a two-way dynamic? For instance, does the cosmopolitan and interconnected nature of the Internet have the potential to influence these groups, making them extreme but perhaps less so than they might have been in earlier, more isolated eras?

Feldman: It’s not just a one-way street; that dynamic is unlikely to change. The far-right has adapted its strategies over the past few decades, using a tactic that some scholars have described as ‘front stage’ and ‘backstage.’ The ‘backstage’ refers to the hardcore supporters and their messaging, which is often too extreme for public consumption. On the ‘front stage,’ the messaging is toned down—more cosmopolitan, as you put it—to appeal to broader audiences.

This approach has been around for a long time. For example, if we go back a century to the most radical form of the far-right—fascism—Adolf Hitler demonstrated this strategy. When he gave a speech to the so-called Düsseldorf Club in January 1932, an audience of business people during Germany’s Great Depression, he didn’t mention Jews or antisemitism even once. He tailored his speech to appear as a ‘reasonable’ far-right extremist rather than the genocidal fascist he truly was. He knew his audience and adjusted his rhetoric accordingly.

Jacobsen: Are you noticing a dual strategy among these groups? One that involves outward-facing rhetoric designed for public appeal paired with more covert, strategic operations behind the scenes.

Feldman: I see it all the time. Ten years ago, I published Doublespeak: The Rhetoric of the Far Right Since 1945. There are numerous case studies in that book, but let me share one from a group in the UK called the British National Party (BNP), which had dozens of councillors in 2009. We’re only 15 years on from that, Scott.

At the time, they had two members of the European Parliament. During the European parliamentary elections, the party leadership distributed a ‘Language and Concepts Discipline Guide’ for their members and activists, who numbered in the thousands. Rule number one: “We are not a racist party.” Now, if you need to tell your hardcore activists, “We are not a racist party,” you’re admitting quite a lot there, aren’t you?

They were trying to present themselves as the ‘common-sense’ choice, wrapping their messaging in historic British and patriotic themes while masking their more extreme, radical agenda. This is not new territory. The strategy of appearing reasonable in public while pursuing a more extreme agenda behind the scenes is as old as the far-right itself.

(Anthony Crider)

Jacobsen: As the saying goes, “Hate makes strange bedfellows.” Who are the current unlikely alliances forming in these extremist spaces?

Feldman: That’s a good question. It isn’t easy to pin down. Some of my colleagues have pointed to connections between Islamists and the far-right—limited but real—largely revolving around antisemitism. You also see some strange bedfellows aligned on the issue of anti-Muslim prejudice, which has become a kind of lowest common denominator among various far-right groups. For example, you might find some level of proximity between a far-right group in India, like the RSS, and a far-right group in the United States, both sharing that anti-Muslim sentiment.

So, yes, hate does create strange bedfellows. But by and large—and forgive me if this sounds like a platitude—I believe people tend to know their own. Socialists recognize other socialists. Anarchists know other anarchists. And indeed, fascists and far-right extremists recognize and align with others like themselves.

Jacobsen: How prevalent are these ideologies outside Western Europe and North America? Do we see similar patterns emerging in regions such as Africa, Latin America, East Asia, or South Asia? If so, are they adapted for local political and social contexts, or do they retain their Western origins?

Feldman: The first question I would suggest is methodological: What glasses are we wearing? If we’re wearing the glasses of fascism—which I regard as a revolutionary ideology from the right—then we must acknowledge its Eurocentric origins. Ever since Nazi Germany emerged as the dominant force in fascist ideology, eclipsing Italian fascism by the mid-1930s, fascism has largely been synonymous with white supremacism.

That said, it is not to say there are no non-white fascists, but fascism remains a Eurocentric ideology. However, the far-right is more of an umbrella term. It certainly includes fascism, but it also encompasses other shades of extremism that can be applied to different parts of the world. For example, far-right ideologies emphasize race and nation adapted to other regions.

In Turkey, we have the Grey Wolves. In India, the BJP and particularly the RSS exemplify these tendencies. In Brazil, we saw this with Jair Bolsonaro. These movements may differ in some respects, but they share core elements of far-right ideology adapted to local contexts.

Now, these are not fascist revolutionary regimes, in my view, but they are far-right, and they underscore the global connectivity of far-right movements. This, in itself, is a strange irony. When we think of fascism and the far-right, most people’s first synonym would probably be nationalism. Yet, I’m writing a book on the history of fascism—almost a biography of the ideology, if you will—and one of the more unusual findings is that, from its inception in the 1920s, fascism has always been a globalist creed.

Even when we’re talking about federal attachments or German hegemony, there was a sense of evangelical, missionary work aimed at converting people to this ideology—literally around the world.

Jacobsen: In your view, what is the most pressing institutionalized far-right threat in the United States today? This doesn’t necessarily have to be the largest group, but the one that poses the most serious risk regarding ideology and organization.

Feldman: Regarding the far-right, one could argue that Donald Trump’s administration falls under that umbrella. We could discuss where and how it may or may not be considered far-right, but it is part of the broader landscape.

Within that umbrella, there are numerous fascist revolutionary groups. Most of them are small, typically numbering in the hundreds, but they have significant potential for growth. The title of the book I’m working on is A History of Fascism from 1919 to the Present. The title reflects my belief that fascism has essentially returned to what it was 105 years ago: small, intensely violent, often terroristic, media-savvy, and primed for explosive growth.

We’re also observing a growing gender divide among Generation Z. While I recognize the semi-arbitrary nature of labels like ‘Boomer,’ ‘Gen X,’ ‘Gen Y,’ and so on, these generational categories can help demographers catalogue trends. Within Gen Z, we see a significant political and social divergence by gender. Women in this cohort continue to become more progressive and oriented toward gender parity, likely reflecting broader psychosocial leanings.

However, men in Gen Z appear to be breaking from that several-generation trend, becoming more conservative. Essentially, we’re witnessing a literal fork in the road between men and women within this younger generation.

Jacobsen: Younger men often seem particularly susceptible to far-right propaganda. Do you believe this stems from genuine grievances, or are these issues largely fabricated to manipulate this demographic?

Feldman: No group is inherently insulated from the seductions, lies, and deceptions of far-right extremism. That said, certain groups may have particular vulnerabilities. For example, we’ve been conducting research on mental health and neurodiversity, particularly Autism Spectrum Disorder (ASD), where it seems there may be specific vulnerabilities. These individuals, already facing stigma, might be more susceptible to certain narratives.

It’s important to note, though, that the vast majority of people with mental health challenges do not turn to political violence. For example, in the UK, we see something like 1 in 20,000,000 people with mental health conditions committing political violence. But when we reverse the perspective, we find that people convicted of far-right terrorist offences in the UK are overrepresented in terms of neurodiversity—something like four times more than the general population. These susceptibilities are worth exploring.

Another significant factor we see in far-right terrorism is a history of prior violent behaviour. This might include domestic abuse, animal abuse, stalking, or harassment. These behaviours often signal susceptibility to being drawn into far-right extremism.

And it may well be that what we want to call a sense of fragile masculinity—or masculinity under threat—can be another one of these susceptibilities. There is no question that the far-right image of masculinity, femininity, and family life is deeply reactionary. One could call it chauvinist or traditionalist—take your pick—but it valorizes sameness.

The far-right has always valorized sameness and opposed what it perceives as difference: people who look different, sound different, or are differently abled. The far-right has always targeted these groups, just as sameness and homogeneity have been its ideals. I don’t expect that to change anytime soon.

Jacobsen: Are there any books you recommend that are particularly insightful in addressing the generational challenges we’re seeing in this context?

Feldman: There are certainly books that address the growth of the Internet and social media use, which is a critical aspect of this discussion. Let me share a statistic that still makes me sit up and take notice: two out of three human beings on the planet spend an average of 120 minutes a day scrolling social media. To put that another way, 5.07 billion people on this planet spend an eighth of their waking life on social media. That is a fundamentally new phenomenon in human experience.

We’re still trying to understand what this does to us. It may still be too early to tell, but we are, in effect, engaged in a massive social experiment. What does an infinite amount of content—or, to be diplomatic, let’s call it ‘information’—do to our brains? Internet usage varies by region, but the percentages are even higher in places like Canada and the U.S..

However, one thing that seems consistent is that it reduces opportunities for quiet reflection. If you arrive 10 minutes early to meet a friend for a film, you’re far more likely to scroll through your phone than to sit quietly and think about your day or consider spiritual or material matters. These are fundamental changes.

Regarding the politics of the matter, I strongly recommend Kurt Weyland’s The Assault on Democracy. Weyland argues quite compellingly that people who call Donald Trump a fascist are making an error. He suggests that what proliferated during the 1920s and 1930s in Europe was not totalitarian fascism but conservative authoritarianism.

Adolf Hitler in the 1930s.

Jacobsen: Could you expand on Weyland’s analysis and relevance to contemporary far-right movements?

Feldman: Certainly, in The Assault on Democracy, Weyland emphasizes that what proliferated during the 1920s and 1930s in Europe—what we might call the interwar crisis—was not fascism as a totalitarian force but conservative authoritarianism. This distinction is crucial because conservative authoritarianism, as Weyland describes it, served as the ‘gateway drug’ to fascism.

In Germany, figures like Franz von Papen and other authoritarians held power in the early 1930s before Hitler’s rise. Similarly, this critique extends to Austria, Croatia, Hungary, Slovenia, and Romania—countries that eventually had fascist regimes but were first governed by conservative authoritarian or far-right regimes.

The guiding question is whether history repeats itself—or at least we can learn lessons from it. Assuming there are parallels between our time and the interwar crisis, it’s essential to recognize that conservative authoritarianism was often the precursor to fascism. This isn’t just about Germany; it’s a pattern we see across multiple countries in that era.

And that is a hugely important point. In history, the only instance of fascism seemingly coming out of nowhere is fascist Italy. Unlike most examples, Italy wasn’t ‘softened up’ by conservative authoritarianism before fascism took hold. What we’re seeing now, rather than asking if Trump is a fascist, is whether the conservative authoritarianism of the Trump administration is softening the ground or proliferating conditions that could make fascism possible. That is the core of my critique.

This situation might be uncomfortable now, but it’s important to remember that dying under a far-right regime, such as those under Pinochet or the Greek colonels, isn’t necessarily ‘better’ or ‘worse’ than under a fascist regime. Fascism, however, is revolutionary and sits at the end of far-right politics. What we’re observing is the potential for those who come after Trump to be the revolutionary fascists. That is the historical parallel I’m keen to point out.

Conservative authoritarianism doesn’t necessarily have to include a specific religious ideology or a rigid view of ethnic identity. It can be a political ideology incorporating various elements without requiring a complete a la carte set of beliefs.

Jacobsen: That’s a fascinating distinction. Could you explain how Nazi Germany, in particular, complicates or challenges this comparison?

Feldman: Certainly, Nazi Germany complicates this narrative somewhat. For example, in fascist Italy between 1922 and 1938—before the regime introduced Nazi-style race laws targeting Jewish people—it wasn’t necessarily more racist than other societies of the time. If you compare it to France, Britain, Eastern Europe, or even the United States, it wasn’t exceptional in its racism.

Of course, Italy was xenophobic and nationalistic. Still, it wasn’t until the mid-1930s—when Nazism became the dominant model of fascism—that white supremacism and extreme antisemitism became central. Since then, it has been difficult to disentangle fascism from antisemitism or ethnic supremacism, but they are not definitive or exclusive criteria for what constitutes fascism.

Jacobsen: Shifting gears slightly, I’d like to reference an interview I conducted with Eric Kaufmann. Kaufmann made an intriguing point about cultural and group identity. He noted that identities tied to national traditions—like those of the Dutch, French, or English—often incorporate elements such as language, dress, or behaviors that foster a kind of cultural distinctiveness. While these “white identities” can manifest as benign forms of cultural pride in specific contexts, extremist nationalist or religious ideologies are an entirely different phenomenon. Kaufmann argued that engaging with cultural pride in a constructive way could potentially deter individuals from radicalizing, yet this topic often remains taboo. What’s your take on this distinction, and do you see merit in his argument?

Feldman: It’s an important and nuanced point and a sensitive one. This taps into the broader issue of identitarianism—people’s identities based on ability, gender, national origin, faith, and so on. You’re right that there is a historical precedent here. In white-majority countries, such as those in North America and Europe, we know from history that marginalized groups—such as people of colour and Jewish people—have been mistreated.

Acknowledging cultural pride can be positive and help build community. Still, the challenge is to draw the line where pride morphs into exclusion or extremism. That contact point, where healthy pride can prevent radicalization, is worth exploring. It could be a preventative measure, but navigating it without reinforcing harmful ideologies is a delicate balance.

Oftentimes, through things like Jim Crow laws, people of colour were legally segregated and treated as second-class citizens. That history is undeniable. However, we can contrast that history of identitarianism with the vision of one of my heroes, Martin Luther King Jr., who advocated for universalism and a colorblind society.

As we know, particularly on the left, some argue that this ideal doesn’t work in practice because significant gaps and ongoing discrimination persist. Most people, upon reflection, would agree that such inequalities persist. However, if we continue to emphasize individual identity, it becomes challenging to create a universalist outlook. Certain outgroups—whether Jewish people, Asian Americans in North America, or even white people—may reasonably ask, “What about us? What about our identity?”

This brings us back to the legacy of white supremacism that dominated previous centuries. As I see it, the risk here is that if everyone focuses on their identity and prioritizes smaller, cohesive group identities, we may find ourselves picking at the scabs of some ugly past areas.

Jacobsen: Finally, as we wrap up, do you have any reflections or parting thoughts on this conversation or the broader issues we’ve discussed today?

Feldman: I want to end with something that happened a few days ago, as it encapsulates some of our discussion. I’m not going to suggest there’s a definitive answer to this. Still, many of your readers will have their own opinions on the controversy surrounding Elon Musk’s alleged fascist or Nazi salute during the inauguration.

Some, including the ADL, have urged people not to read too much into it. Others, including certain historians of fascism, are convinced it was a deliberate Nazi salute. I think this sort of all-or-nothing, zero-sum thinking is mistaken. It’s not necessarily either one or the other. If anything, Elon Musk seems to be engaging in a tradition of what’s often referred to as online ‘shitposting’ or trolling—using irony or provocation to stir reactions.

Let’s not forget that much of the mass media was labeling Trump and his movement as fascist in the lead-up to the election in November and even afterward. This points to a broader issue: how we interpret such gestures and symbols often depends on our biases and cultural lenses.

And to some extent, Elon Musk may have been responding to that, essentially saying, “Here’s another taboo broken.” Let’s not forget that Musk did visit Auschwitz-Birkenau, so he does have an understanding of the past and the annihilation of entire ethnic groups who were viewed as subhuman under Nazi Germany. However, this act—and the broader combination of Internet culture, social media, politics, and the tendency for everyone to be so certain in their interpretations—is part of the conundrum we face today.

This isn’t just about the Trump administration. It’s about a rising conservative authoritarianism that, if we’re not careful and don’t learn the right lessons from history, could lead us into some very dark places.

Jacobsen: Thank you so much for your time and insight.

Feldman: Credit you, Scott, for persevering through a less-than-happy subject with me today.

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

LIVING ON THE EDGE: A WAR CORRESPONDENT’S VIEW FROM UKRAINE’S FRONT LINES

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): СокальINFO

Publication Date (yyyy/mm/dd): 2025/01/23

Remus Cernea is a Romanian activist, politician, and steadfast advocate for secularism and human rights. Born in 1974 in Bucharest, Cernea has played a significant role in promoting progressive values in a country deeply influenced by tradition and religion. He is the founder of the Solidarity for Freedom of Conscience Association, an organization dedicated to combating church-state collusion and religious discrimination. Over the years, Cernea has championed causes that challenge entrenched norms, making him a polarizing yet vital figure in Romanian politics and activism.

A former president of Romania’s Green Party, Cernea entered the national political stage with a bid for the presidency in 2009, where he garnered 0.62% of the vote. While his presidential run was not a resounding success, it marked the beginning of his career as a reformist voice in Romanian politics. From 2012 to 2016, he served as a member of Parliament, using his platform to introduce bold legislative proposals, including reforms to church financing and the legalization of same-sex civil unions. His initiatives, though often met with fierce opposition, underscored his commitment to human rights and secular governance.

Cernea’s activism extends beyond legislation. He has campaigned vigorously against the presence of religious icons in public schools, arguing for a more secular approach to education. He has also been a vocal proponent of science education, advocating for the inclusion of Darwinian evolution in school curricula. His efforts reflect a broader mission to modernize and secularize Romanian society, often putting him at odds with powerful religious and political institutions.

Recently, Cernea shared harrowing insights from his work as a war correspondent in Ukraine. In Kharkiv, he witnessed the devastation wrought by the conflict, describing towns like Kupyansk, where the majority of buildings have been reduced to rubble. He highlighted the growing threat posed by FPV drones, which have increasingly targeted civilians and military assets alike, heightening risks even far from the front lines. Cernea painted a grim picture of the evolving arms race between Russia and Ukraine, noting how new weaponry and tactics continue to escalate the brutality of the war. During his time in Kyiv, he documented drone strikes, capturing footage that underscores the importance of bearing witness to these atrocities.

Cernea’s work—whether in activism, politics, or journalism—reflects an unwavering commitment to challenging extremism and advocating for a more just and rational world. His journey is a testament to the power of persistence and the necessity of dissent in the face of entrenched power structures.

Remus Cernea reporting from Ukraine. (Facebook)

Scott Douglas Jacobsen: Today, I’m speaking with Remus Cernea, a former Romanian MP, past president of the Green Party in Romania, and a founding figure in the Humanist Movement in the country, among numerous other roles. Your work has often focused on resisting the intrusion of religious institutions into public life, including opposition to projects like the proposed cathedral. You’ve recently turned your attention to war correspondence, working with Newsweek Romania. Currently, you’re in Kharkiv. Could you tell us how many trips you have made to this region and what motivated your return to Kharkiv on this occasion?

Remus Cernea: I’ve spent nearly 300 days in war zones over the past three years, mainly in Ukraine, although I also spent two weeks covering the conflict between Israel and Hamas. I am in Kharkiv now because I can easily travel to the front lines from here. The front lines are close: the Vovchansk front lines are approximately 30 kilometers away, and the Kupyansk front lines are about 100 kilometers from Kharkiv. Here in Kharkiv, there are frequent events and disruptions.

Unfortunately, there are daily air-raid alarms—often 10, 12, or even 15 a day—and many explosions. Of course, the intensity and drama are far greater near the front lines, particularly in Kupyansk.

I usually come to Ukraine for two, three, or four weeks at a time. This is my sixth trip to Ukraine in the past year. I’ve also been to Kyiv for a while before coming to Kharkiv. Afterward, I’ll return to Kyiv and visit other cities to film and record stories about this tragic war.

Jacobsen: What are your observations about morale in Ukraine’s eastern regions? Recently, I attended a conference in Toronto, Canada, focused on rebuilding Ukraine, and I also participated in a separate event where attendees shared firsthand accounts, including from those directly affected by the war. Among the participants in Canada, morale appeared strikingly high. However, given the complexities of the global political landscape, how would you assess morale within Ukraine, particularly in an oblast so close to the Russian border?

Cernea: Morale is high. Earlier today, I spoke with soldiers from the 57th Brigade, which has been defending Kharkiv for a significant period. I had previously met with the brigade’s artillery troops. Today, I met with members of the mechanized infantry and even went inside one of their infantry vehicles. The morale among these soldiers is steadfast. They are determined to defeat the Russians and are steadily achieving this goal.

Every day, there are dozens of Russian attacks, but nearly all of them—almost 100%—are repelled, often with heavy losses inflicted on the Russian side. While Ukrainian forces also suffer casualties, they continue to prevail in the Kharkiv region. Ukrainian forces consistently win numerous battles and skirmishes daily.

Although these engagements are not large-scale battles, they are fierce. The Russians persist in attempting advances, but Ukrainian defenders repel them remarkably. Occasionally, the Russians gain some territory, but it is minimal. Each square kilometer they capture comes at a tremendous cost. For every kilometer gained, the Russians lost a significant number of soldiers, tanks, and other military equipment.

The Ukrainians are highly skilled, resourceful, and determined to resist. They successfully repel attack after attack, demonstrating extraordinary resilience and strength in the face of this ongoing aggression.

Volodymyr Zelensky/Facebook

Jacobsen: You also visited Kupyansk, where you reported that 80% to 90% of the buildings had been destroyed. Can you share what you witnessed and the implications of such widespread devastation?

Cernea: Yes, I was there on Friday, three days ago, with a mission to evacuate people. Despite the devastation, individuals still live in these ruins and destroyed buildings. We evacuated two families, along with their cats. Almost all of the buildings on their streets were already destroyed. Somehow, their homes had not yet been destroyed. Still, the houses nearby had been obliterated by shelling, artillery, missiles, and drones.

The drones, in particular, are extremely dangerous now. Let me show you this part. This fragment of a drone hit about 30 meters away from me on Thursday, January 16, 2025. First, we heard the sound of the drone, and then we heard Ukrainian soldiers firing at it. The drone was hit, fell, and exploded about 30 meters from where we were standing. I was with three other Ukrainian journalists at the time.

The primary danger near the front lines now comes from drones. I will explain why drones are the most dangerous threat on the battlefield. Unlike artillery or missiles, drones can actively pursue individuals targeting specific areas. With artillery, for instance, there is a target, and if you happen to be near it, there is a chance you might be wounded or killed. However, you often have seconds to move or run before the shell hits.

Drones, especially FPV (first-person view) equipped with cameras, are operated by Russian soldiers who can see and actively follow their targets. Even if you try to leave, move away, or run—whether on foot or in a vehicle—the drone can follow you and is likely to harm, wound, or kill you. That is why drones are now the greatest threat near the front lines.

Typically, drones range from 5 to 10 kilometers, sometimes up to 20 kilometers. Anything within that range can be targeted, making it extremely difficult to escape.

In the last few months, or perhaps the last year, Ukrainians have developed anti-drone devices that attempt to scramble the signal to prevent drones from reaching their targets. While these devices are helpful, they are not 100% effective. Sometimes, they work, and other times, they do not.

Meanwhile, the Russians are targeting many civilians. For example, in Kherson, they conduct what can only be described as “human safari.” They deploy FPV drones and intentionally target people they see on the streets, killing them.

(Facebook)

Jacobsen: Why do you think they are doing this?

Cernea: The answer is clear—they have no morals. This is beyond question. They are targeting civilians deliberately, with no regard for human life.

Jacobsen: You’ve spoken about the use of drones targeting civilians. Could you delve deeper into the strategic logic or motivations behind this approach? What does it reveal about the broader dynamics of the conflict?

Cernea: Yes, there’s a profoundly cynical rationale behind it. Imagine a drone operator. His primary task is to locate and target military assets. However, there are times when he cannot find any military targets. In such cases, if the operator sees movement—a citizen walking on the street, an ordinary person, a car, or even rescue teams evacuating people—he will often choose to strike. The drone would be considered a wasted resource if he didn’t strike.

Even after hitting civilians, they report to their superiors that they’ve “eliminated Nazis.” Russian propaganda consistently labels Ukrainians as Nazis, so there’s an incentive for drone operators to justify their actions. This leads to what can only be described as a “human safari,” where civilians in cities near the front lines, such as Kherson and Kupyansk, are deliberately targeted by FPV drones. These drones, with 5 to 20 kilometers ranges, create constant danger in their operational zones.

Jacobsen: According to recent reports, such as those from the Kyiv Independent, casualties have risen significantly. What insights can you offer regarding this trend, and what does it suggest about the current state of the conflict?

Cernea: Yes, the number of casualties has increased significantly. During our first trip to Ukraine in November and December 2023, the death toll per day was likely around 850 to 950. By our second trip in August and September 2024, the numbers had risen to approximately 1,000 per day. Now, in early 2025, the numbers range between 1,500 and 2,000 deaths per day on the Russian side alone, and that doesn’t include Ukrainian losses.

This escalation reflects the growing volatility of the war. The Russians are becoming increasingly desperate and ferocious. Their tactics have intensified, and their use of weaponry has evolved. For example, they are now bombing Ukrainian cities more frequently and targeting residential areas with ballistic missiles and glide bombs.

Jacobsen: From your perspective, how has the ongoing escalation of violence impacted the lives and infrastructure of Ukrainian cities? Are there specific patterns or stories that have mainly stood out to you?

Cernea: The destruction is immense. In Kharkiv, for instance, I’ve seen entire residential blocks obliterated by glide bombs. One block of flats, with 10 floors, was destroyed. The Russians are deliberately targeting civilians and residential areas more aggressively than before.

On New Year’s Eve and January 1, I was in Kyiv. For the first time, the Russians launched four drones that directly struck the city center, an unprecedented event. Two of these drones hit within 100 meters of the presidential administration building. I was there and captured footage of the aftermath.

Jacobsen: What kind of reactions have you received for your documentation?

Cernea: Other journalists were astonished by the footage I managed to capture. They asked how I recorded these explosions, and I explained that this is what I do. Whenever I hear an air raid alarm, I set up my camera near a window and start recording. On January 1, I listened to the drones, placed my camera by the window, and captured dramatic footage of four drones striking the center of Kyiv. This kind of work is critical for documenting the brutal reality of this war.

Jacobsen: You’ve referenced the drone attacks on Kyiv that occurred on January 1, suggesting that they were intended as a symbolic message from Russia. Could you elaborate on that interpretation and the broader implications of such acts of aggression?

Cernea: It was a clear message from Russia to President Zelensky and Ukraine, signaling that Russia intends to remain ferocious in its attacks. From what I understood, those four drones contained some Chinese components. These components allowed the drones to bypass Kyiv’s air defense entirely—no defense was in place.

Imagine that: no defense. I was shocked but deeply concerned, wondering where the air defense was. It’s one thing for a single drone to evade detection, but four drones striking the center of Kyiv is alarming. A few days later, an official statement confirmed that these drones were a new variant based on the Shahed-136 model. Adding new Chinese components made them capable of evading existing air defense systems.

Jacobsen: It sounds like an arms race is unfolding.

Cernea: It’s a new arms race. Both sides are constantly trying to outpace each other. One side develops new weapons to strike harder, and the other scrambles to create defenses while working on its advanced weaponry. It’s a cycle of escalation, and it’s relentless.

Even now, I’ve paused because I heard noises that might be drones. You’re always on edge in an area like this, listening for potential threats. If drones appear, I’ll film them.

Jacobsen: Stay safe, Remus. Don’t take any unnecessary risks.

Cernea: Thank you. But as you know, there’s always a risk. You experienced this yourself during your time in Ukraine. You never know where the next missile or drone will strike. If you’re near the front lines, the risk is even higher.

Now, with these FPV drones, it’s a nightmare. When a missile or a shell hits you, it feels like traditional warfare. But these drones can follow you, making them much more dangerous and unpredictable. It’s an entirely new level of threat.

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

UNPACKING WHITE IDENTITY AND NATIONALISM: A CONVERSATION WITH ERIC KAUFMANN

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): СокальINFO

Publication Date (yyyy/mm/dd): 2025/01/19

Eric Kaufmann (@epkaufm) is a distinguished scholar and thought leader whose work explores the intersection of politics, culture, and identity. He is currently a Professor of Politics at the University of Buckingham and directs the Centre for Heterodox Social Science.

Kaufmann graduated from the University of Western Ontario and earned his Master’s and PhD at the London School of Economics. His academic journey includes positions as a Lecturer at the University of Southampton and Birkbeck, University of London. From 2008 to 2009, he was a stipendiary Fellow at Harvard University’s Kennedy School of Government.

Kaufmann is the author of numerous books, including Whiteshift: Populism, Immigration, and the Future of White Majorities, The Rise and Fall of Anglo-America, and Shall the Religious Inherit the Earth? His forthcoming book is Taboo: How Making Race Sacred Produced a Cultural Revolution. He has also authored opinion pieces in The New York Times, The Wall Street Journal, The Times of London, Newsweek, National Review, New Statesman, Financial Times, and UnHerd.

Beyond academia, Kaufmann is affiliated with esteemed think tanks and institutions, including the Manhattan Institute, Policy Exchange, the Center for the Study of Partisanship and Ideology, the Macdonald-Laurier Institute, and the University of Austin. His research delves deeply into pressing issues such as immigration, ethnic change, and national identity, illuminating the cultural and psychological drivers behind populist movements. He offers nuanced perspectives on white identity, nationalism, and supremacy, advocating for open and balanced dialogue to mitigate polarization.

In his reflections, Kaufmann has tackled a broad spectrum of topics—from the challenges of modern journalism to the resilience of Ukraine and the pressures facing liberal democracy in an era of suppressed debates. His work underscores the importance of fostering resilient, inclusive discussions as society grapples with complex and often contentious issues.

(Twitter)

Scott Douglas Jacobsen: What inspired you to write Whiteshift in 2018? What are the fundamental value conflicts in these conversations on majority-minority dynamics? Considering the taboos you address, where should such discussions begin?

Eric Kaufmann: The first thing to note is that I’ve studied the intersection of immigration, ethnic change, and national identity since my Master’s degree in 1994. My PhD at the London School of Economics, my first book, examined immigration and ethnic change in the U.S. during its transformation from a predominantly WASP (White Anglo-Saxon Protestant) country to a majority-white nation that included Catholics and Jews. That’s where it stands today. I was particularly interested in the decline of the WASP phenomenon. My work then covered developments up to around 2004, when Samuel Huntington published Who Are We? and Pat Buchanan gained attention for his political campaigns.

At the time, the big question was: How is it possible that there hasn’t been an anti-immigrant nationalist-populist movement in the U.S.? This topic was of considerable interest in the mid-2000s. It wasn’t until Donald Trump’s campaign that such a movement emerged.

When it happened, many people following these developments said, “There it is.” However, I had already studied and written about these topics for years. Then, of course, the populist moment arrived. In 2014, during the European Parliament elections, we saw the beginning of this shift.

That election marked the emergence of three parties gaining close to 30% of the vote: the Danish People’s Party, the National Front in France, and the UK Independence Party. What started happening around 2014 was an increase in asylum seekers and immigration in Europe, peaking during the migrant crisis in late 2015. This crisis led to the rise of significant populist parties in unexpected places like Sweden and Germany. Later, we saw figures like Matteo Salvini in Italy and the rise of Vox in Spain, along with other movements in Europe. While Italy already had the Northern League, many of these movements were entirely new phenomena.

Meanwhile, Trump emerged as the only one among 17 primary Republican candidates willing to make immigration his signature issue—not just focusing on the border but making immigration central to his platform. That was particularly taboo, even within the Republican Party. Trump’s rhetoric, including inflammatory comments about rapists crossing the border, broke with convention. Brexit followed shortly afterward, and then Trump’s eventual election victory.

This past decade has been pivotal. Since then, we’ve seen the influence of events like COVID-19 and the war in Ukraine, which have added new layers to populist and nationalist movements worldwide.

Those events led to a dip because attention shifted from migration to health and the economy. However, migration and related topics are now back and stronger than they have probably ever been. We’ve essentially had a decade of populist movements.

What’s particularly interesting is that economic factors do not easily explain this phenomenon. While there are tens of thousands of academic papers and many books on the subject, my argument has always been that this is fundamentally psychological and cultural, not economic. If we want to explain these dynamics, pointing to financial crises or deindustrialization is inaccurate. These explanations fail to capture the sociological and psychological contrasts between how people perceive white identity versus white nationalism.

Jacobsen: Could you delve into the distinction between white identity and white nationalism? How are they similar, and where do they diverge?

Kaufmann: Absolutely. Let’s clarify the terms because they’re often conflated. Nationalism, broadly speaking, refers to territoriality. For example, the southern U.S. under slavery was not white nationalist because it deliberately maintained a multicultural society, albeit one based on inequality and exploitation. Plantation owners had no desire for the Black population to leave because their economic system depended on enslaved labour.

In contrast, the vision of the northern U.S. during that era leaned toward what could be described as white nationalism. Many in the North supported the idea of “free soil.” Essentially, they argued that enslaved people should be emancipated and then repatriated to Africa. They argued that society could not function without slavery. Still, their vision often involved racial homogeneity rather than coexistence.

This distinction is important: white nationalism is about securing a white ethnostate characterized by homogeneity, whereas white supremacy typically operates within a multicultural society marked by systemic inequality. Multicultural inequality and white nationalism are fundamentally different societal structures.

Donald Trump supporter in South Carolina.

Jacobsen: How do these distinctions manifest in public discourse across the political spectrum? Are there consistent patterns in how they are debated or misunderstood?

Kaufmann: There’s a tendency, especially in public and political discussions, to lump white identity, white supremacy, and white nationalism together. Each of these concepts is distinct, yet they’re often conflated.

On the cultural left, for instance, there’s a valid critique that pursuing an ethnostate—a racially pure society—is inherently racist. History shows us that such pursuits lead to horrific consequences like ethnic cleansing. That’s a fair and important point.

However, the problem arises when all expressions of white identity are lumped in with white nationalism or white supremacy. White supremacy, for example, is largely a feature of a multiethnic society, where one group dominates others within a system of inequality. This is distinct from white nationalism, which seeks to establish a homogenous ethnostate.

Meanwhile, white identity, at its core, is no different from other racial identities, such as Black identity or Hispanic identity. People identifying with their racial or cultural group isn’t inherently problematic. Yet, it often gets conflated with extremist ideologies, which leads to unnecessary polarization.

Jacobsen: Where do you identify valid points and common misconceptions in these discussions? What nuances often get overlooked?

Kaufmann: A valid point from the cultural left is the recognition that racial purity as a goal is unacceptable and has historically led to atrocities. That’s an important critique. However, on the cultural right, there’s also a valid observation that recognizing white identity doesn’t inherently equate to supporting white nationalism or white supremacy. This distinction often gets lost in broader public discourse, resulting in oversimplification and, in some cases, unjust labeling of individuals or groups.

When you examine the survey data, Ashley Jardina’s book White Identity Politics highlights this dynamic. She found that 45% to 65% of white Americans consider their white identity to be meaningful to some degree. Evidence of this can also be seen in patterns of behaviour, such as whom people choose to marry and where they choose to live. There is clear sorting that takes place. For example, areas that were predominantly white in 2011, where whites make up a significant majority of the population, tend to experience a net increase in their white population. Places like Boise, Idaho, and Portland, Oregon, are examples.

By contrast, areas where whites are a minority—such as Greater Los Angeles or San Francisco—tend to see a net decrease in their white population over time. These patterns hold at a large scale and at the neighbourhood level. The same dynamics are observable in other countries, such as Sweden, Britain, and Canada.

Intermarriage data reflects similar patterns. Take Canada, for instance, which does not share the same historical context as the U.S. In cities like Toronto or Vancouver, where roughly half the population is white—perhaps slightly less now—the rate of marriages crossing racial lines is around 8% to 10%. While this is significant, it’s far below the 50% rate that would occur if people were paired randomly. This suggests that de facto white identity persists, though it’s not inherently abnormal or something to be condemned outright.

Jacobsen: What drives the significance of white identity for some individuals? Is it rooted in cultural, historical, or psychological factors?

Kaufmann: The strongest predictor of the importance of white identity to someone is their attachment to ancestry. For example, suppose someone feels strongly connected to their Italian or Irish heritage. In that case, they are more likely to feel attached to being white than someone who doesn’t feel a strong connection to their ancestry. It’s like an outer layer of identity, similar to how attachment to being Mexican often correlates with attachment to being Hispanic.

Importantly, attachment to white identity is not necessarily associated with hostility toward other groups. Jardina’s book and the psychology literature emphasize that attachment and hatred are separate dispositions. They only overlap in contexts of zero-sum conflict, whether violent or political.

For instance, the American National Election Study shows a clear zero-sum relationship between partisanship: the warmer Republicans feel toward their party, the colder they tend to think toward Democrats. However, regarding racial identity, the data tells a different story. White Americans who feel warmth toward whites on a 0–100 scale are, if anything, slightly warmer toward Black and Hispanic people than whites who feel colder toward their racial group. This isn’t the same zero-sum relationship that we see with political partisanship.

Jacobsen: Why do discussions about white identity so often devolve into toxicity? What structural or cultural forces contribute to this?

Kaufmann: Part of the issue is the conflation of white identity with white nationalism and white supremacy. While there’s some overlap, these are distinct concepts. White identity reflects a sense of connection to one’s racial group, which is no different from the identity seen among Asians or Hispanics. White nationalism, by contrast, seeks to create an ethnostate, and white supremacy involves systemic domination within a multicultural society. These distinctions often get lost, leading to misunderstandings.

It’s also worth noting that not everyone has a strong white identity. Just as not everyone feels deeply connected to their extended family, not all white people find their racial identity meaningful. However, it’s not necessarily unhealthy or harmful for those who do.

Jacobsen: The tension between individual and group identity seems pivotal here. People experience varying levels of warmth or detachment toward their own group or others, and these feelings often depend on context and personality. While many discussions focus on group dynamics, individual experiences frequently deviate from collective narratives. In diverse, liberal societies, how do individuals typically reconcile the tensions between personal and collective identities?

Kaufmann: That’s a fascinating question. There’s a strong narrative around colour blindness, for example, but it has different interpretations. On the one hand, colour blindness can mean treating people equally, regardless of their skin colour, which aligns with the classical liberal ideal of equal treatment. On the other hand, if colour blindness means ignoring or discouraging identification with a racial or ethnic group, it becomes problematic. Some people will feel strongly connected to their group identity, while others won’t, and neither should be stigmatized.

Of course, any of these ideas that are taken to an extreme can become harmful. When discussing individual identity, we need to clarify what we mean. Does it refer to personal achievements, character traits, or something else? One challenge with focusing solely on achievements is that not everyone has the same opportunities to succeed. There needs to be space for individuals who don’t have conventional achievements, such as career success, educational attainment, or high income.

People with fewer “achieved” identities often gravitate toward “ascribed” identities—such as ethnicity, religion, or nationality. This is a well-documented phenomenon in social identity theory and is entirely legitimate. Not everyone can be defined by achievements, and that’s okay.

Jacobsen: How does this dialogue intersect with broader philosophical perspectives on identity? Do you see a link to existential or ethical considerations?

Kaufmann: There’s an interesting debate in political philosophy about what constitutes true individuality. Some argue that to truly be yourself, you need to strip away the attachments imposed on you at birth, such as ethnicity, religion, or cultural traditions, and find your authentic self through introspection. This is similar to certain Buddhist or Cartesian ideals of enlightenment.

In contrast, thinkers like Charles Taylor emphasize the importance of community. He argues that groups—whether chosen or inherited—play a crucial role in shaping who we are. Engaging with intergenerational communities, such as those based on religion, nationality, or ethnicity, can enrich our sense of identity. Taylor’s communitarian perspective suggests that breaking entirely from these connections can lead to a poorer existence, while engaging with them adds depth and meaning to our lives.

Of course, there’s a balance to be struck. Being completely subsumed by group identity can stifle individuality, but engaging with chosen or inherited communities can enhance it. Communitarians would argue that group affiliations contribute to, rather than detract from, individuality.

Jacobsen: This theme aligns closely with humanist principles, as outlined in the Amsterdam Declarations of 1972, 2002, and 2022. These declarations emphasize respect for the individual’s right to self-determination while acknowledging the necessity of social responsibility. How does this perspective inform your thinking?

Kaufmann: Individual and collective identity interact; we can’t escape that dynamic. Humans naturally seek rooted, multi-generational identities through religion, nationality, or other affiliations. Denying this aspect of human nature doesn’t align with the way many people experience life.

Jacobsen: Humanist philosophy celebrates the balance between individual autonomy and communal connection, suggesting that both are vital for a meaningful existence. How do you see this duality influencing contemporary identity debates?

Kaufmann: We must recognize that there are trade-offs. Striking the right balance between individuality and collective identity involves costs, and different people and societies navigate this balance differently.

The more you move toward collective identity, the more there may be costs in terms of individuality, and people will navigate that balance differently. I think one key issue is that while it’s respected for minority groups to have collective identities and attachments, there has been a tendency to stigmatize majority group attachments. I wouldn’t call it outright censorship, but expressing a majority attachment is more politically incorrect. That creates a problem because there’s social pressure against majority identities. This pressure either drives those identities underground or stokes resentment among individuals who strongly connect to their majority identity.

This is not a significant issue for people with a low level of attachment to their group identity. But for those with a strong sense of group identity, this can lead to frustration. This is not primarily about metropolitan versus rural divides, as David Goodhart explores in his book The Road to Somewhere. Nor is it simply about wealth or class divides.

When you look at the data, these external factors, such as wealth or whether someone lives in a rural or urban area, only explain a small proportion of whether they identify with their ethnic group or align with progressive politics. For example, white working-class individuals living in London were just as likely to vote for Brexit as their counterparts elsewhere in the UK. The perception that London is a pro-European Union oasis is more about its demographic composition—being younger, highly educated, and more ethnically diverse—than the city itself. When you compare similar groups, the differences diminish significantly.

There’s also been an overemphasis on the sociological context of these issues. The core drivers are psychological and individual. Research suggests that dispositions toward identity are one-third to one-half heritable. This means that sociological factors, while important, are often exaggerated in discussions about group identity and political behaviour. Yes, education and the rural-urban divide correlate with populist voting. Still, the differences are not as stark as some narratives suggest. For example, London might see nearly 40% voting to leave the EU, while rural Northern Britain might approach 60%. This is a difference, but it’s not the absolute divide of 0% versus 100% that some might imagine.

Jacobsen: Do you believe conversations about ethnicity, white identity, and minority identity risk fueling racialist politics? How can we address the toxicity of political culture, particularly when social media amplifies these issues?

Kaufmann: Those are critical questions. First, discussing these identities does carry a risk of playing into racialist politics. However, the real question is whether allowing people to discuss these topics openly is more likely to lead to such politics than trying to suppress the conversation. Suppression can often backfire, driving these sentiments underground and creating a sense of grievance among those who feel their perspectives are being silenced.

Second, addressing the toxic elements of political culture requires consistency. If we are to accept group identity politics for some, it should apply equally to everyone. People who feel the need to attach themselves to their group identity—whether a minority or majority group—should be able to do so without fear of stigmatization.

The question ultimately becomes one of balance: Does creating space for these discussions reduce polarization and resentment, or does it risk exacerbating racialist tendencies? It’s better to create a space where people can discuss identity openly and thoughtfully rather than attempting to shut down the conversation entirely. These issues are complex and subtle, requiring nuanced approaches, particularly in an era where social media often amplifies divisive rhetoric.

I don’t think the people who immediately reach for suppression—whether normative or legal—have the evidence to justify an anti-speech position. For example, I’m not convinced that restricting speech is effective. Allowing freer expression and open debate within mainstream institutions could remove much of the toxicity.

Consider, for instance, the fact that in Germany, it is illegal to question whether the Holocaust happened. In contrast, in the U.S., it is not. Is antisemitism significantly worse in the U.S. than in Germany? I don’t think there’s any evidence to support that claim. Many European countries have similar speech restrictions, but if anything, these measures may promote radicalism.

For example, research by Jacob Aasland Ravndal suggests that when populist right-wing parties perform well electorally, street-level attacks on minorities decrease. For a long time, there was no populist right in Germany. Yet the country routinely experienced attacks on asylum hostels, including attempts to burn them down. This raises the question of whether these movements act as a safety valve. Expression, rather than suppression, may mitigate these issues.

Take Sweden as an example. If mainstream parties had been willing to converse about immigration levels—saying to voters, “Do you want less or more immigration? Here’s why we think more (or less) is a good idea”—there would likely have been no electoral space for the Sweden Democrats. However, because the mainstream parties avoided the topic, the Sweden Democrats became the only ones willing to discuss it, allowing them to rise in prominence. This pattern has played out across Europe, with populist parties emerging as significant players in their political systems.

Jacobsen: Do you think the suppression of open debate on identity-related topics has contributed to the rise of polarizing figures like Donald Trump?

Kaufmann: Absolutely. Suppose other Republican candidates had been willing to address border and immigration issues openly and respectfully. In that case, Trump might not have gained the traction he did. However, because they avoided these topics, Trump—unrestrained by norms—filled the vacuum. This lack of restraint meant he could make inflammatory statements, such as insinuating that Mexicans are rapists, which took the conversation in a toxic direction.

When populists emerge, they often act as loose cannons, disregarding established norms and escalating tensions. Addressing these issues early and within a normative framework could prevent such figures from dominating the discourse.

Jacobsen: What question do you feel is missing from these conversations? What remains an unresolved issue in the discourse?

Kaufmann: The underlying cause of populism’s rise is the West’s ethnic diversification. Immigration serves as the lightning rod for these parties, but the deeper driver is cultural and psychological rather than economic. The widely accepted narrative attributes concerns about immigration to pressures on public services and jobs, but that’s not the primary factor.

The actual driver is that some people feel discomfort with rapid ethnic change. They see the familiar slipping away, perceive differences as disorderly, and perceive changes as a form of loss. If we cannot have open conversations about these underlying drivers, we will continue to miss the root causes and allow these tensions to fester.

That’s a perfectly respectable viewpoint. We want to move toward a position where we don’t frame the issue as “either you’re an open person or a closed person.” If someone wants to restrict immigration, they’re not automatically a closed person or a bigot. Similarly, being open doesn’t necessarily mean supporting escalating levels of migration.

Instead, it would be more productive to acknowledge that there are faster and slower-paced individuals. If the slower-paced viewpoint wins in an election, reducing immigration is legitimate. Conversely, if those arguing for higher immigration—perhaps citing economic benefits—win the argument, then the numbers can increase. The key is ensuring that the chosen policy is seen as legitimate.

As long as the discussion avoids vilifying specific outgroups or labeling them as inferior or threatening, it should be considered a valid debate. Taboos around those harmful attitudes are understandable, but it’s not reasonable to impose taboos on the pace of change or the desire for familiarity. Attachment to an ingroup or preserving the current ethnic composition of a country at a slower pace is fundamentally different from outright racism.

Racism, in my view, involves either advocating for an ethnostate with no minorities or portraying outgroups as evil, inferior, or threatening. These are problematic positions. However, wanting to slow the pace of change isn’t racism. The longer we try to ignore this distinction, the more pressure builds up.

Jacobsen: Lastly, how do you see the pressures of demographic and cultural change manifesting in society? Are there specific examples that highlight these dynamics?

Kaufmann: When these views are suppressed, it leads to a sublimation effect. Populists then emerge as the voice for these repressed and sublimated opinions. Unfortunately, populists are often less likely to adhere to liberal norms and more likely to veer off into irrational tangents—whether it’s conspiracy theories about vaccines, extreme environmental skepticism, or inflammatory rhetoric about certain groups being rapists or criminals. This undermines the sound functioning of liberal democracy.

The real issue is that elite institutions and the establishment are constrained by an overly narrow set of taboos on these discussions. The key question is whether these institutions can reform themselves to allow for more open and balanced debates. Can they expand the parameters of acceptable discourse, or will they double down on suppressing these topics?

Unfortunately, populists like Trump sometimes make outrageous statements, reinforcing the belief among elites that they’re justified in maintaining these taboos. However, this only exacerbates the polarization dynamic, driving people further into opposing camps.

Jacobsen: Eric, thank you very much for taking the time to speak today. I appreciate it.

Kaufmann: Thanks a lot, and good luck with everything.

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

BUILDING BACK BETTER: UKRAINE’S AMBITIOUS PLANS FOR A RESILIENT FUTURE

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): СокальINFO

Publication Date (yyyy/mm/dd): 2025/01/14

Lesia Ogryzko (@Ogryzko_L) stands at the forefront of Ukraine’s reconstruction, and reform efforts, making her a pivotal voice in shaping the country’s future. As a board member of RISE Ukraine, she spearheads international collaboration on initiatives critical to the nation’s recovery. Her leadership extends further as Director of the Sahaidachnyi Security Center and a Visiting Fellow at the European Council on Foreign Relations. Ogryzko’s extensive background in international relations and advocacy includes significant contributions through roles at the United Nations, USAID projects, and the Centre for Defence Strategies.

Ogryzko earned a Master’s degree in International Relations and Security Studies from the Institute of International Relations at Taras Shevchenko National University of Kyiv and a Master’s in European Public Affairs from Maastricht University in the Netherlands.

Ogryzko is a vocal proponent of innovative and sustainable solutions for Ukraine’s rebuilding. She has advocated for what many call Ukraine’s “Second Marshall Plan,” a monumental undertaking to address the $411 billion in damages assessed thus far, excluding regions still under occupation. The reconstruction effort focuses on decentralized energy, resilient infrastructure, and groundbreaking concepts such as underground schools, which aim to ensure security while fostering progress.

Ogryzko’s vision for Ukraine is rooted in modernization. She highlights the need to integrate green energy, strengthen security measures, and revamp social and economic systems to meet contemporary challenges. RISE Ukraine, a coalition of over 50 organizations, plays a vital role in these efforts, advocating for comprehensive reconstruction strategies and engaging with international partners.

In this interview, Ogryzko underscores the importance of donations, expertise, and military support in reducing long-term rebuilding costs and enhancing Ukrainian resilience. Her insights shed light on a nation’s determination not just to rebuild but to emerge stronger and more unified even as Russia continues its illegal war of aggression.

A Ukrainian soldier stands in the ruins of the Azovstal metalworks in Mariupol, Ukraine. (Dmytro Kozatsky/Azov Regiment via The Guardian)

Scott Douglas Jacobsen: Reconstruction is a critical issue, yet a common misconception persists that many believe rebuilding begins only after the war ends. In reality, reconstruction starts the moment the first missile strikes. Repair and rebuilding plans are set into motion immediately. Given this, what scale of reconstruction are we talking about for Ukraine? Moreover, how do ambitious and visionary goals factor into modernizing Ukraine’s infrastructure during this process?

Lesia Ogryzko: The scale is truly enormous. We are talking about the largest reconstruction project since the end of the Second World War, often called the “Second Marshall Plan.” It will surpass anything we’ve seen since the original Marshall Plan.

The World Bank, in collaboration with the Ukrainian government and the European Commission, conducts a biannual process of assessing the damages inflicted by Russia on Ukraine. The most recent assessment estimates damages at $411 billion. However, this figure only includes territories that can be assessed, excluding those under occupation. Approximately 18% of Ukrainian territory, including Crimea and parts of Donetsk, Luhansk, Kherson, and Zaporizhzhia regions, is currently under Russian occupation.

Take Mariupol, a major city vital to Ukraine’s economy and home to a significant population. It is now under Russian occupation, and the catastrophic destruction inflicted on both the city and its residents is well-documented. The cost of reconstructing Mariupol alone is estimated to reach tens of billions. This highlights how the total damage figure significantly underestimates the true cost of reconstruction.

Regarding occupied territories such as Crimea, Luhansk, Donetsk, and parts of Zaporizhzhia and Kherson, damage assessments cannot yet include these regions. It’s a long and devastating list.

Jacobsen: How substantial will Ukraine’s reconstruction efforts need to be for its energy infrastructure, particularly given the recent escalation of attacks targeting this critical sector?

Ogryzko: Perhaps. However, I wouldn’t speculate on an exact percentage. In some places, the costs will be lower, while in others, they will be significantly higher. Nevertheless, the total figure will certainly rise, and a new round of assessments is expected to be published in the coming weeks. Without question, the updated number will be even higher.

Jacobsen: The scale of energy reconstruction will undoubtedly be massive. Can you elaborate on the extent of the damage and the strategies Ukraine is employing to rebuild this critical infrastructure?

Ogryzko: This remains one of the most pressing and challenging aspects of rebuilding.

Jacobsen: What specific challenges is Ukraine facing in the energy sector, and how is the nation working to address them?

Ogryzko: Energy reconstruction will indeed be massive. 80% of Ukraine’s thermal generation capacity and approximately one-third of its hydroelectric generation have been destroyed. Unfortunately, this has become a deliberate tactic of the Russians. Seeing that they cannot break Ukrainian resilience, they have resorted to a war of attrition. By targeting energy infrastructure, they aim to destroy energy production and weaken the economy, businesses of all sizes, and people’s basic living conditions.

In many parts of Ukraine, electricity is directly tied to water and heating systems. By disrupting energy supplies, the Russians are affecting access to essential goods and services that people rely on in the 21st century. According to recent figures, energy infrastructure is a key target, with civilian infrastructure being 60 times more likely to be attacked than military sites. So, the scale of energy reconstruction will be enormous.

Ukraine is adopting a smart and asymmetric approach to rebuilding its energy sector. Ukraine is focusing on a decentralized energy system instead of reconstructing the outdated, centralized Soviet-style energy system, which is energy-intensive, costly, and highly vulnerable during wartime. This approach emphasizes smaller energy grids and networks rather than rebuilding large, centralized power plants.

For example, in April, the Trippila power plant—one of the largest electricity providers for three Ukrainian regions, including Kyiv—was destroyed by Russian attacks. The turbines, generators, transformers, and other key infrastructure were annihilated. Such incidents highlight the vulnerability of centralized systems. By transitioning to decentralized systems, Ukraine can minimize disruptions and improve resilience.

Since March of last year, Ukraine has faced severe challenges due to targeted missile attacks, but we are experiencing a surge in innovative energy solutions. There is an investment boom in smaller, decentralized, and innovative energy technologies. Civic initiatives and Ukrainian businesses are leading the way in producing, distributing, and popularizing these modern solutions.

Pictured: Lesia Ogryzko.(European Council on Foreign Relations)

Jacobsen: It’s an immense challenge but also an inspiring one. How have the Ukrainian public and other stakeholders received this shift in focus?

Ogryzko: There’s much optimism despite the circumstances. Humour and resilience are key for survival in war. As we often say, war, while devastating, also brings opportunities for positive change. This shift in energy infrastructure is one such change. I live in Ukraine and witnessed firsthand how technology, innovation, and determination reshape the country incredibly.

Jacobsen: I attended a conference in Toronto on rebuilding Ukraine, where I spoke with a construction company focused on nonflammable core infrastructure. Are concepts like decentralization, reduced flammability, and other innovations prioritized to ensure buildings are more resilient against future attacks?

Ogryzko: Yes, exactly. This is part of what we call “smart reconstruction.” We see reconstruction not simply as rebuilding what was destroyed but as an opportunity to modernize Ukraine’s economy, urban planning, buildings, and social infrastructure.

One example is the decentralized energy system I mentioned earlier. Another is precisely what you noted—new approaches to construction materials and building designs incorporating nonflammable and resilient infrastructure. Another is how we approach education. We must consider the reality that many people have left Ukraine, and unfortunately, not everyone will return. At some point, we will need to honestly discuss Ukraine’s actual population and adapt our social infrastructure accordingly.

For instance, some regions may no longer need as many schools as before. If a region previously had five schools but now only has enough children for one or two, it makes no sense to rebuild all five. Moreover, schools and other social infrastructure near the Russian border are among the first targets of attacks.

Jacobsen: What strategies are being implemented to address the challenges of rebuilding educational infrastructure in such an unpredictable and volatile environment?

Ogryzko: We are rethinking the concept of schools entirely. Instead of focusing on traditional school buildings, we’re exploring how to ensure universal access to education through alternative means. This includes improving Internet access, enhancing online education systems, and even considering constructing underground schools to provide safer learning environments.

This concept of smart reconstruction acknowledges that Ukraine will remain in a state of war for a very long time—possibly years or even generations. Unfortunately, given our geopolitical situation and the reality of our “crazy neighbour,” we face dire security challenges not only for ourselves but also for our children and grandchildren.

Every aspect of reconstruction must be viewed through a security lens. This means investing in underground social infrastructure, ensuring access to decentralized energy, and strengthening our national identity, which is the backbone of our resilience. Smart reconstruction is not just about rebuilding—it’s about preparing for the future while addressing immediate needs.

Jacobsen: Given the continued presence of Russia as a neighboring threat, this is undoubtedly a new approach. What is RISE Ukraine’s most significant initiative to tackle the challenges ahead?

Ogryzko: RISE Ukraine is a great example of how Ukraine’s civil society has become one of the backbones of reforms and the reform agenda in Ukraine since the 2013–2014 Revolution of Dignity. We are the largest expert coalition on reconstruction in Ukraine, and our strength lies in the diversity of our expert communities.

More than 50 Ukrainian and international organizations are involved. These include experts in decentralization, anti-corruption, green energy, sustainable reconstruction, urban planning, and many other fields. The scope of our work is vast because rebuilding Ukraine impacts every aspect of its economy and society. To address this complexity, we provide an in-depth analysis of all these areas and conduct advocacy with international partners and the Ukrainian government.

We serve as a consolidated voice of Ukrainian civil society. Local and international stakeholders often consult us on issues related to reconstruction. We are the go-to organization for many questions concerning Ukraine’s recovery.

Jacobsen: Finally, how can individuals get involved and contribute? Are there opportunities to donate time, money, expertise, or other resources to support reconstruction efforts?

Ogryzko: The best way is to visit our website. You can browse our team section and contact any members listed, including board members like myself. I handle many of our international partnerships, but the rest of the team is equally approachable.

We are also looking to expand into a new area that we initially should have prioritized but now realize is crucial for any reconstruction: security and defence. This is an essential prerequisite for meaningful recovery.

I often share a favourite motto with our international partners: “The best reconstruction tomorrow is weapons for Ukraine today.” What we try to explain is the direct correlation between Ukraine’s security situation and the resources that will eventually be needed for reconstruction. The more we can mobilize for defence now, the less we need to spend on rebuilding later.

For those concerned with humanitarian or reconstruction efforts, do not avoid discussing military aid. It is not just about the military but about defending civilians, saving lives, and preventing further destruction. Ensuring security, such as closing the skies over civilian areas, is our most immediate humanitarian act.

Jacobsen: Lesia, thank you for your time and insights today. I truly appreciate the opportunity to speak with you.

Ogryzko: Thank you. It was a pleasure. Take care.

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

Ask A Genius 1156: 2085

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/11/09

*Interview conducted October/November, 2024.*

Scott Douglas Jacobsen: What about 2085?

Rick Rosner: In 2085, everyone will have an all-purpose robot that does everything. It’ll be like a smartphone, but with more functions—a Swiss army knife of technology. They’ll be called “Obes,” I’d guess. They’ll start as “omnibots,” then shorten to “obots,” and eventually just “obes.” People’s strongest emotional connection with another being might be with their Obes, at least if it happens as early as 2085, though maybe later.

Most people will end up having sexual relations with their Obes. As for their shape, it’s unclear whether they’ll be human-sized, but they’ll definitely have features that make them sexually attractive. There’ll be plenty of arguments and outrage about how human connections are replaced by Obes.

2100 and beyond.  I haven’t thought about that yet, so I don’t have any answers. But it came up during one of my discussions today. It’s obvious from the chatbots that, even though AI doesn’t know anything yet, can’t think yet, and isn’t conscious, it behaves as though it thinks. All of its responses come from conscious human writing.

So, it essentially behaves like it has mental faculties, but it’s just probability that makes it do so. It’s interesting that AI can become biased or inappropriate when enough people feed it biased or sexual content. It learns to imitate that behavior because of how it’s trained.

So, it’s clear that we should educate AI to have human values as much as we can until it becomes capable of thinking for itself. Even then, we should proceed cautiously. 

Jacobsen: Do you think we can keep AI under control by carefully training it?

Rosner: I think the answer is no, as soon as I think about it. But, carefully engineering or limiting the messaging AI receives… 

Jacobsen: Maybe, in the long term, it might be engineering us. 

Rosner: It will. On the way to that, you’d want AI to have some utilitarianism built into it or trained into it, such as the greatest good for the greatest number. You don’t want the AI to be required to engage in actions that involve complicated situations where what’s good or bad isn’t so clear, depending on the AI’s responsibilities or the reasoning we ask it to do.

But what you wouldn’t want is for the AI to behave malevolently for no good reason, except that its training allowed for it. But, yes, the idea that we can control AI and its training beyond a certain point—that’s what you hear. People argue that we should control AI. We should limit it because it’s dangerous. You hear a couple of instances, examples of what AI could do that’s dangerous.

If you tell it that its task is to make paper clips, the danger is that it could turn everything into paper clips. But beyond that, there isn’t much, and even then, people aren’t that upset. People are getting ready to be upset, but the threat doesn’t feel close enough for people to experience real distress. People aren’t arguing about specific, plausible things that AI could do. There’s the general worry, like the Terminator scenario, where AI starts a global nuclear war, and then it tries to mop up the survivors. But there’s not even any discussion about whether that is plausible at all. There’s a lot of generalized worry with no specific cases or strategies. Do you agree or not?

Jacobsen: Specific strategies are going to be the way to go.

Rosner: Yes. But, is anybody doing that?

Jacobsen: I would think some people are trying to figure out how to do that. Here’s my objection to everyone in the AI space: I don’t see this anywhere, but I will say it. What we are calling general intelligence, or superintelligence, will likely be categorized as narrow intelligence relative to some future image of how super AI will define itself.

Rosner: Yes. 

Jacobsen: So everything relative to that will be specialized, which is, in a way, a theological argument. If you take the Ed Fredkin informational or digital physics view, if I were to extend that informational view to Big Mind, then everything beneath that would, in a way, be a narrow form of intelligence because it’s so vast by comparison. The suppleness would be incredible in comparison, though it would be structured and function by rules.

If you take a modern, non-theological, non-magical way of looking at that, you could have big mainframes that might be a kilometer wide by a kilometer long by a kilometer deep, even, with super transistors or quantum computers working out noise effects, and those would become the equivalent. So, if you were to compare us to that, on a curve or not–maybe the next step on the curve might be a mischaracterization–because it will be able to go in different directions.

So, in a way, Ray Kurzweil is quite simplistic, though accurate, when he uses his Law of Accelerating Returns. Because what we’re getting at is, it’s almost as though, if you were to add a z-axis to that Law of Accelerating Returns, facets of intelligence would begin to fracture off in all kinds of directions once agency is built into it. 

Rosner: That raises the question: Is there one dominant superintelligence that uses its superintelligence to amass all the computational resources in the world, or will there be competition among various superintelligences? And how nasty will they be when they fight with each other? I imagine that in the future, we’ll see AI wars that will wipe out a lot of stuff.

Jacobsen: Nature gives us a good example of this. We’re going to have to own the fact that any lifeform, no matter what it is, will take up some niche. There will be competition and cooperation. Was it Kropotkin who wrote Mutual Aid: A Factor in Evolution? You have competition and mutual aid or cooperation. Similarly, you’ll have this with what will be valuable for computation. More computation might not necessarily be the most important factor in getting more computation. But there might be other ways of looking at resource extraction to get more computation. Because at some point, there needs to be homeostasis.

Rosner: So, the ability—there could be naive philosophizing by AIs who decide that nothing is better than existence. Because nothing means there’s no struggle, no consciousness, so you might as well burn it all down. I could see that happening periodically with AIs, and so, the most powerful AIs would be on guard for stuff like that. I see there’s a non-zero chance that the most powerful AIs could be paternalistic.

They’re ruthless, maybe, in defending their existence and the existence of things they value, but with an eye toward order and utilitarianism. What do you think?

Jacobsen: Sounds like a benevolent dictatorship by nature, being awake. 

Rosner: Doesn’t it make sense that, among the various, at least temporary outcomes, this is one that’s not necessarily guaranteed but has a non-zero chance of happening?

Jacobsen: It could be the reason for the Fermi Paradox, where super-advanced intelligences have a prime directive-style ethic: Why bother? And don’t mess with lower-conscious systems.

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

Ask A Genius 1155: Demoblicans and Republicrats

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/11/09

 *Interview conducted October/November, 2024.*

Scott Douglas Jacobsen: I’ve heard commentary from Democrats suggesting that if they lose the next election, it will be the last Democratic election. I’ve also heard Elon Musk say that if the Democrats win, it will be the last Democratic election for the Republicans. So, let’s talk about it.

Rick Rosner: One thing is that Republicans, especially under Trump, have shown a huge willingness to manipulate the rules of democracy and a lack of concern for fair play. Yes, if Trump gets elected, he will likely try to manipulate things. Will he try to stay president for life? I find that unlikely, especially since he’ll be 82 when he leaves office. Any such attempt would be limited by his age and declining mental faculties. But yes, there will be abuses of democracy under Trump. Will it be the end of democracy? No, but it could lead to abuses that solidify Republican control in many states—something that started in 2010 with Project Red Map, where Republicans realized they could amass power by focusing on state elections rather than national ones. By electing state senators instead of national senators, they were able to take control of three-quarters of the state legislatures. They gerrymandered everything and got away with a lot by following this strategy. Democracy didn’t go away, but there were a lot of undemocratic results as Republicans figured out how to amass power.

On the other hand, if Democrats win, it could be the end of Republican dominance. Well, you’d hope so, because the Republicans have gotten more extreme with each election loss. Every time they lose, pundits like Karl Rove say it should teach the Republicans a lesson, and they need to seriously reexamine themselves and find ways to appeal to more people. Republicans have only won the popular vote in a presidential election once since 1988. Their policies are unpopular, but they haven’t been held accountable because of the Electoral College and gerrymandering, which still allow them to wield power even though their policies are disliked by 70-80% of Americans.

If Republicans don’t win this election, demographics will continue to make it harder for them to win in the future. The U.S. is currently about 60-61% white, depending on how you define white. In the next 20 years, whiteness will still be the largest racial group, but it will become a plurality, not a majority, which will make it more difficult for Republicans to win. If Trump loses, the MAGA movement will likely die off as people with early cognitive decline, who have been drawn into propaganda, age out. This will further reduce their political influence.

Demographically and because Republicans refuse to change their policies, which are largely controlled by billionaires who benefit from them, the Democrats, with any competence, should be able to hold the presidency for the next 16 years. Unless, of course, there are unforeseen changes in political messaging or campaigning. 

Jacobsen:  It’s fair within a liberal analysis, yes. It’s balanced, within that context.

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

Ask A Genius 1154: Dyed Hair and Instruments

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/11/09

 *Interview conducted October/November, 2024.*

Scott Douglas Jacobsen: Is there any damage to your hair from dyeing your hair?

Rick Rosner: It depends on how much you dye it. If you dye your hair repeatedly blonde, that’s super harsh if you’re starting from black or dark brown. So yes, you’ll—why are we talking about dyeing your hair? I’m the question guy.

Well, generally not. Though people who work in salons dyeing other people’s hair have a higher cancer rate because that shit’s pretty harsh. Stripping color out of black or brown hair is brutal, and getting color to embed in hair takes powerful chemicals. I’m sure they sell gentler dyes for people who are nervous about that.

Gentler dyes, if they work as well. So, done correctly… you hear about actors who’ve been forced to dye their hair several different colors in succession as they take on different roles, and their hair falls out or breaks from too much time. So, here you go. 

Jacobsen: Did you ever play a musical instrument?

Rosner: I took piano lessons. I hated it. I didn’t want to practice. I had no interest in getting good at piano. Though I can see in retrospect, that’s a skill. If you’re at a party with a piano, you can sit down and start knocking out tunes. That might be worth getting laid once over the course of your life.

That, on average, being able to play the piano might be worth one getting lucky. A lot of shit has to happen. You have to be at a party with a piano. You have to be good enough at playing piano that you can sit there and improvise to the tone of the room, and somebody has to be impressed enough to take you home. So that seems like a lot of work for not a lot of payoff.

Then I played the trombone from 4th grade through 8th grade, 9th grade. I was not good. I had little feel for the music. What I should have done was—teachers, not all, but some teachers—felt they could diss me to my face. Because, I guess, by 1st grade or second grade, I was known to be a genius. So that was my thing.

I didn’t walk around with my nose in the air. It was what was known, and it gave our music teacher license to say I sucked. She said I was the least talented music student she’d ever had. And this meant that I never tried singing again until high school when we found out that the show choir and the cast of the musical Jesus Christ Superstar were having parties every night where a lot of people were getting debased.

But we, my friends and I, decided we wanted to be in choir to see if we could get some of that. In choir, I wasn’t the worst fucking singer in the world. If I’d had an earlier interest and pursued it, I possibly could have been a competent singer, which, when I try to sing now, I’m close to being able to carry a tune. I can see liking having that ability.

Did you play an instrument?

Jacobsen: I was in choir. That was a bass in choir. Was in for about 2 and a half years, maybe, and we hired part of the VSO, it was super fun.

Rosner: Did you enjoy it?

Jacobsen: I loved choir. I had so much fun.

Rosner: I did it, but I fell asleep in every class because it didn’t take much for me to fall asleep. I was burning the candle at both ends. And if the teacher was working with the Altos or whatever, I’d be asleep in 20 seconds. It was so… this was 1977 and 78, and the choir teacher was fucking one of his students. Everybody knew it.

The whole choir would make fun of him for it. He was married, but he was having a hot, fucking intense affair with one of the better singers. Given that, I guess, in the seventies, it wasn’t creepy or pervy. They thought it was just, “What the fuck are you doing?” because he was married.

It didn’t have the same feel that it would today. There would be a violation of power dynamics, which would be tantamount to rape. Nobody was thinking, “This isn’t a fun, interesting thing happening in our choir.” Nobody had been taught how to think about power dynamics. The girl was a great singer.

They had obviously bonded initially over their love of singing, and that turned into a romantic relationship. When I returned to high school in the 80s, my sister’s best friend had a history of having relationships with her teachers. She had an affair with one while she was still in school and later married another teacher after graduating. This was Albuquerque, a town that adheres to traditional gender roles—it’s a redneck town.

I’m sure it’s less redneck now, but the more conservative a town is, at least as I observed it in the 80s, the greater the acceptable age difference between guys and the girls they date. So, if you were a 24- or 25-year-old construction worker dating a 16- or 17-year-old girl in Albuquerque in the 80s, nobody would think you’re a predator. The question would simply be, “Is she attractive?” And she probably was, because she was 17, and you were dating her.

Things were different back then, for what it’s worth. Is it better now that we’re aware of power dynamics? Yes, it probably is, as it discourages sexual abuse. But historically, Romeo and Juliet were supposed to be, what, 14 or something? Anyway, back in the 80s in Albuquerque, teachers were paid $2,000 a month. Some teachers were there because they loved teaching, even though the pay was low. Others were there because they were lazy, and teaching isn’t the hardest job. Maybe some teachers were there because they liked the students—I don’t know.

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

Ask A Genius 1153: 2065

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/11/09

*Interview conducted October/November, 2024.*

Scott Douglas Jacobsen: What about 2065?

Rick Rosner: So yesterday, we were talking about 2045. In talking about it, I kind of got the idea that it’s gonna be much like now, with all the weirdness being fairly superficial. 20 years after that, down the road, the weirdness will be more deeply penetrating. There will be all sorts of conscious non-organic entities. There will be humans merged with AIs.

The beginning, it’ll be rich people—maybe rich tech people—either trying to merge themselves with bio-circuitry or some setups that increase their brain power, their information processing ability, or help fix their failing old brains. Or they’ll be paying people to be experimental subjects, the way Musk is doing. If he pays people, but he won’t stick a chip in his head until he sees that it works in other people. He says he has it working in other people to some extent. His ideal subjects now are people who can’t do anything.

Well, because they’re paralyzed. So they need something in their head to help them operate stuff, if that’s feasible. People who are paralyzed are probably more amenable to taking the risk of having hardware installed in their heads. By 2065, court cases will start popping up about the rich guy who wants to marry his robot girlfriend, or the rich guy whose brain is failing and still wants to maintain all of his “self,” or her “self,” by claiming they’re still him or her, even though they’re mostly artificial circuitry at this point.

Medicine—well, it will take a long time to know whether longevity medicine works because you have to live long enough to see if it helps you fight off dying. So 2065 is only 40-some years from now. If you’ve got a bunch of boomers who are over 100 or near 100—no, in 2065, the youngest boomer would be 101—if you’ve got a bunch of them who still can walk around, think, and have the bodies and minds of 80-year-olds, then that’ll be fairly convincing proof that longevity medicine is starting to work.

The devices in 2045, they’re a little bit robot-y. Your cell phone might have little legs so it can hold on to you. In 2065, people’s devices are gonna be a lot more like little robots. Some of them might come in whimsical shapes. In my novel, they start selling pocket stars, which are little Barbie-sized robots who have the personalities of the stars they look like.

So if you wanted a little Taylor Swift to hang out with and be your friend, and she’s 12 inches tall, and she says Taylor Swift-y things, and maybe she’s your assistant in some way, I can see people wanting that. We’ll start to see the beginning of helper armies, robot armies. The falling birth rates mean we’ll have a ton of older people. They’ll be tended to by robots. It’ll be the market for robots, and robots will be competent enough. Right now, our only household robot is a vacuum cleaner.

It seems to work, and people seem to like it. By 2065, robots will do a lot of other shit, and people will feel about the first household robots the way they feel about self-driving cars—liking it, but wary because of all the fuck-ups that will happen. I’m guessing that more automation, tech disruption, and helper robots will obviously fuck the hell out of the workplace, but they may also disrupt other systems.

Where in 2045, traditional couple structures will still be in place, and that’ll remain true in 2065, but maybe only for 85% to 88% of all people in relationships, as opposed to 98% in 2045. The extra 12% will be in non-traditional relationships, maybe facilitated by AI and robots. I’m talking out of my ass at this point.

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

Ask A Genius 1152: Favourite Philosophers

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/11/09

*Interview conducted October/November, 2024.*

Scott Douglas Jacobsen: Who is your favorite philosopher?

Rick Rosner: That I have one? What Wittgenstein’s or Kierkegaard’s or most people’s most famous philosophers’ philosophy was, I don’t know. I can say one sentence about existentialism. I started taking a grad-level course in phenomenology when I was at CU, but I quickly quit going to class. My favorite philosophers are physicists or metaphysicists. What about you?

Jacobsen: In a lot of ways, when I listen to a lot of physicists, they do sound like philosophers. They talk about the structure of the world in a quasi-philosophic way. But my favorite philosopher…

Rosner: Hold on, before you do that, I wish there were more philosophizing in physics. Trying to answer the big questions is somewhat frowned upon as being beyond the realm of science. Yes. But, anyway, your favorite philosopher?

Jacobsen: Jordi Savall who is a musician.

Rosner: What’s his philosophy?

Jacobsen: It’s not a structured thing. It’s more commentaries on music, and I find his certain philosophy about life that comes out of that. It’s not an epistemology or an ontology about reality. It’s more certain takes on life.

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

Ask A Genius 1151: Walz to the Wall at the Time

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/11/09

 *Interview conducted October/November, 2024.*

Scott Douglas Jacobsen: Do you think Walz is doing a good job and a bad job at as the running mate?

Rick Rosner: Yes. He’s behind. He had little glitches that the Republicans tried to make hay off of, but they don’t seem persuasive. Walz claimed to have been in Hong Kong when the Tiananmen Square massacre happened. 

Somebody looked at his travel itinerary, and it turns out he wasn’t even in the same city when the massacre happened. He was cornered with this at the VP debate, and he goes, “Sometimes I get too enthusiastic, and I misspeak. I misspoke.” Does it matter?

Shit, that’s gotten people in trouble. Hillary got in trouble for saying that she’d been in a helicopter that had come under fire. It turns out they looked at her itinerary from 10 years ago when she was going to Kosovo, and she’d never been in a helicopter that had been fired on.

Jacobsen: Did this cost her votes?

Rosner: It almost certainly did. There was a reporter who got in trouble for saying the same thing. The reporter who said he was under fire in a helicopter had lost his network job. But, anyway, it doesn’t seem like stolen honor to me. These people were intentionally making up shit to look cooler. They’ve been in helicopters. The helicopters take evasive maneuvers in some of the toughest cities in the world. They’ve seen movies. They’ve seen footage, so they get confused. They misremember. I assume that’s what happened with Walls, and that inaccuracy seems even less consequential than saying you were under fire in a helicopter.

Rosner: But he always claimed to have been in China, not even in the same city when the massacre happened. What does that say about anything?

Jacobsen: Yes. So that’s fine. He’s fine. His net approval is still the highest of the 4 candidates: the 2 VPs and the 2 presidential candidates. He’s at 10% positive net approval.

Rosner: No. He’s at 4% net approval. Harris is at 0.8%, and Trump and Vance are at negative 10%.

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

Ask A Genius 1150: Pre-Election Project 2025

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/11/09

*Interview conducted October/November, 2024.*

Rick Rosner: So Project 2025 has been around longer than a year or two, but it had different names in the past. I’m not sure how old the Heritage Foundation is, but it’s probably 40 or 50 years old. It’s their agenda, but it’s not necessarily Trump’s agenda. Even if Trump gets elected, they won’t be able to enact all of it because Trump’s politically inept, and there will be resistance from Democrats, maybe even some Republicans. But, yes, it’s pretty extreme. Trump and Vance disavow being aligned with it, but they are.

The election—so Harris is about 3 points ahead in raw general aggregated poll numbers, which makes me nervous. I was hoping that she would be 8 points ahead by now, like Biden was by late October in 2020. One problem with her gaining much more is that we’re only at about 3% undecided voters, compared to 2016 when there were 15% undecided. So, there aren’t that many undecideds. You’d have to flip Trump voters, which is a tough thing to do because a lot of them are fanatical.

The good thing, according to Carl Allen, whom we talked with, is that with so few undecided voters in a ton of polls, Kamala Harris is close to or above 50%. So if that’s accurate, she might be winning some stuff even though her lead is not big. Carl Allen said that more important than the spread is how close you are to 50%. I’ve been looking at early voting statistics because some states report how many people have voted so far. So far, from the states that have reported, you can look at 2.4 million votes with 4 weeks to go, which is about 1.5% of everybody who will end up voting, maybe a little more.

The one heartening statistic out of all the data is that some states report voters by gender. Now, in the reporting states, the spread—don’t use the spread—here I am using the spread between female and male voters. It’s roughly 9.2%. But if you look back at the history of voting, women have outvoted men for the past 25 to 30 years. There are more women on the planet than men by a little bit. More women are registered to vote than men, and more women turn out to vote than men. So, in the 2020 election, women were 53.1% of voters, or about for every 7 men who voted, about 8 women voted.

And we won 2020. But women were also that same proportion of voters in 2016, where we lost. What I’m hoping is that women turn out to vote in this election in overwhelming numbers because a lot of women voting are gonna be voting for women. Women vote Democratic in general, but this year they have extra reason to because of Roe. So, I’m hoping by the time everything’s tabulated that women are 54 or 55% of all voters, which is possible. We’ve gotten close in past elections.

Trump continues to talk lies and trash, and it continues to make no difference among his followers. That’s about it.

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

Ask A Genius 1149: A.I. Minders

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/11/09

*Interview conducted October/November, 2024.*

Scott Douglas Jacobsen: What’s up, buddy boy?!

Rick Rosner: So, it looks… Iran looks like they tested a nuke a day or two ago. It’s not confirmed, but they had what reads on the Richter scale as an earthquake, except it’s not in a place that has earthquakes, and the timing is suspicious.

So by 2045, odds are, 25% that we’ll have some limited nuclear exchange someplace. If humanity were smart, we’d do… have you ever watched or read Watchmen

Jacobsen: Yes, the comic book made into a major MCU movie.

Rosner: Good.

So, if people were smart, they would give us a similar close call, something kind of similar to the end of Watchmen, to remind people that we don’t want a nuclear war. It would be a nuclear exchange that gets intercepted with minimal loss of life—an actual conspiracy designed to scare the shit out of everybody. I’m not saying that’s gonna happen because conspiracies are stupid and generally less probable than shit just happening in the course of things. But anyway, we might… there are plenty of places that could exchange nukes—India, Pakistan, Israel, anybody around Israel, North Korea versus any Western country, yes, Russia, US. Doesn’t South Africa have nukes? I don’t think they’re gonna nuke anybody. But then there are dirty nukes.

So they don’t explode, they just scatter.

Jacobsen: Yes. Anyway, what else? Alliances. 

Rosner: How people think of this is… it comes from Doctorow, Cory Doctorow. When we think of ourselves in the world, I think of myself as an American first, as a Jew third, fourth as a married guy, second as a guy, somewhere in there. A lot of the shit I do, I do as a cis guy. As an old-ish guy, as a guy who likes to think he’s smart. There are lots of self-definitions we have.

Those will be changing. Do you think of yourself as a Canadian first?

Jacobsen: No. I think of myself as a citizen of the world, cosmopolitan. As a result, citizen of Canada because we live in a global system ruled by nation-states. Therefore, that’s the assumption at that scale.

Rosner: Well, it won’t be national thinking in the future. You’re defining yourself in terms of your nation, but 20 years from now, your nation will still have a lot of control over you. But our thinking of ourselves as representatives or typical members of a nation, maybe that starts… it’s probably moving down the list of ways we think of ourselves. It’s obvious that gender self-definitions will get looser, which we’ve talked about until it’s a cliché. That women, especially hot women, don’t have a crisis of identity if they get drunk at a party and make out with another hot woman. Even diddle the other woman’s boob or go down.

But I would be weirded out if I were at a party and somehow ended up touching somebody else’s dick. It would never happen. I would never let it happen. Maybe sexual exchange… I get to fuck the most beautiful woman I’ve ever been with, but somehow as part of the deal, I’ve gotta jerk off a guy. It’s… in the creepy terms of that… maybe. But I don’t… but anyway, future people are gonna be—no. I don’t know. Whatever. If shit happens, we already know there’s a trend for shit not happening. When shit happens, it might be a hookup off of a shopping-for-sex app, Tinder, Grindr, without going anywhere or just seeing if it can go anywhere, but people are super willing to give up.

Rosner: That’s probably the model now, is you’re less willing to give shit a shot. You or at least you say you are, but the shot you’re willing to give isn’t much of a shot. Is that a reasonable thought?

Jacobsen: Yes. It seems to be the general online content. So those who spend a lot of time online, they’re probably spending more time in passivity, resentment. Vague and quaint hopefulness in traditional societal narratives in the West, and also the toxic elements of, basically, electronic versions of ideologies of resentment.

Rosner: Yes. But it’s gonna be interesting. Sell them for men… yes. In hookup culture, across different ages, most people I’m sure—the percent overweight or obese of Americans, probably everybody, every place, goes up by age. You’re skinnier in your twenties than in your thirties, then in your forties. If we turn into an Ozempic culture, I wonder if everybody will be hotter, in 1970s terms. Not everybody’s gonna look like Farrah Fawcett, but there might be a ton more women who weigh 135, 138, 140 pounds than there are now. Will that overcome people’s reluctance to break their isolation? What else?

Jacobsen: Money. 

Rosner: People are gonna have to get paid for more ridiculous stuff. Unless you disagree about any of this—that it will feel to people from this era more like socialism in the future. But it won’t be socialism. It’ll be some modern economics based on shit being disrupted. I suspect we’ll have to come up with ways to pay people something for being consumers, for helping keep the economy running. We’ll have to come up with places like Finland, where you can go ahead and pay people and say, “This is how we keep our economy running. It’s no big deal.”

You’re gonna get $3,500 a month to help you get by. You can have a job and make more, but with $3,500, you’re close to being able to get by. People in Finland are gonna be like, “That doesn’t freak us out.” People in America wouldn’t be happy with that.

It seems like socialism or communism or whatever, but if you’re dumb enough to hang on to it, so we’re gonna have to come up with a different system that works, starts to work in a similar way, but doesn’t freak people out. Does that sound reasonable?

Jacobsen: There is a reasonable aspect to it. 

Rosner: That’s all I thought about 2045. I was reading some stories of people who say a lesbian woman is dating another woman, so it fits their traditional sex relations and gender relations. Then one of them transitions to a male and identifies as a man, so the orientation of that relationship changes entirely. 

Jacobsen: It raises a lot of questions about identity and not only gender identity, but the sexual architecture of the setup for those two in that same relationship that’s become more complicated sexually. They could still have the same gender relations as woman and former woman.

Rosner: Yes, in I agree with you about all of that. There’s gonna be a lot of that. But what will change more slowly is, regardless of what gender they change into or don’t change into or their sexual orientation, it’s still gonna be a couple of people who get along for the most part. They come home from the shit they’ve been doing all day. There’s dinner, maybe, but they spend time together. They sleep in the same bed, and it’s two people in a relationship for years at a time, sometimes with kids.

2045 is too early for some of the drastic science fiction-y shit of the farther future where it’s eight people in some weird, community, sexual anything goes, everybody’s raising everybody else’s kids together. I’m not sure even that’s workable in the near and medium future, because the odds that something works go down exponentially with increasing numbers of people.

Maybe 50, 80 years from now when you’ve got AI minders to make everything more seamless in terms of relationships, in terms of raising kids, in terms of where you spend each night. Maybe all the helping people will get will make it easier to do crazy swingery, community, ever-shifting shit.

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

Ask A Genius 1148: Twenty Forty-Five

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/11/09

Scott Douglas Jacobsen: What about the year 2045?

Rick Rosner: So, I thought we would talk, maybe in chunks, about the future moving forward. This is the same scheme as Charles Stross’s novel Accelerando, which is a novel about AI fucking transforming everything. He probably wrote it 20 years ago now. But with 2045, your devices will be a lot more intimately linked.

we already have earpieces, but they’re stupid now. You have to stick them in your ears. There’ll be contact lenses. There’ll be glasses. AR will, in terms of average hours of use per day in a population, I’m guessing AR will be more than VR. Don’t you think?

Jacobsen: AR will be more than VR in the future?

Rosner: Yes, you’re gonna be in augmented reality six hours a day. You’re gonna be in virtual reality three and a half.

Jacobsne: I used to do writing for a place that did a lot of interest pieces on AR and VR. It was a guy who reached out to me after doing a bunch of work for a fashion outlet, so we worked together a little bit after putting that stuff out. That was interesting. I had a little bit of an issue in that distinction between AR and VR.

AR is limited VR. It has an interactivity with the real world, but if you get a world in VR that is as realistic as the real world, but you could even get meta on that and make a world so realistic in VR that it tricks the person. You knock them out and wake them up with the set on, making them think they’re in the real world. And then, in the virtual world, they’re putting on a set of glasses for AR, so you have a VR/AR experience. It’s layered that way, and that could totally happen in the future if it gets that realistic. I’m saying 20 years from now.

Rosner: It’s for the average person, not a gamer or someone who lives online extensively. For the average schmuck, they’re not gonna be spending that much time in VR, quite a bit, but not the matrix.

Jacobsen: There’ll be medicine, good preventative medicine. There’ll be actual medicine that’s thought to add 20 years to your lifespan—maybe 15, 18, 20 years to your healthy lifespan. 

Rosner: So, the promises made by the medicine will be that at 70, you’ll look like you’re in your late forties, and you’ll feel it, and you can still get some. Some of the medicine will be a daily deal, some of it will be pumped into you by some little wearable/surgical gadget.

Jacobsen: Like metformin?

Rosner: Yes, for instance. If it trickled into you whenever you came near food, that would probably be a good thing to have. There’ll be some periodical advancements, of course. It’ll be a mix of lunatic quackery all the way to tech bros spending $120,000,000 a year on it, and most people in the middle adopting some reasonable behaviors to live longer.

Ozempic. You’re a fool now if you don’t, as far as I know. Maybe it’ll change in a couple of years, but if you can get Ozempic—and it’s expensive now if you don’t have a prescription—but eventually, the patent will expire, and you’ll be able to get generic. So, everybody’s gonna be on Ozempic or something similar that comes after.

So you can eat like a fucking monster and stay not fat. There’ll be some other health things. I was talking to an immunologist once a week. We meet on PodTV. I tried to ask him, “Is the 21st century gonna be the century of pandemics?” and didn’t get an answer out of him.

But now in California, 10 to 15% of our cows are dying of bird flu. Whether they’re dying of it or being murdered because of bird flu being cold, it’s a ton. I’m sure it’s fucking up the whole dairy industry. A month ago, agronomists were saying it was gonna hit 2%, but now, no—it’s more. It’s a fucking ton.

Rosner: I’d argue that, yes, the 20th century was the century of mass murder, but it was also the century of pandemics killing a shit ton of people. Probably not as many as wars and genocides, but not too different.

Jacobsen: So, I assume by 2045, we may have had one of those—a big, scarier pandemic than COVID.

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

Ask A Genius 1147: Vanilla or Dark Chocolate?

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/11/09

Scott Douglas Jacobsen: Dark chocolate or vanilla chocolate?

Rick Rosner: Dark. Vanilla chocolate isn’t even fucking chocolate.

Jacobsen: Yes. Yes. Try telling that to a horse girl. Sweet stuff.

Rosner: The darker, the better, up to some ridiculous point, like 85%.

Jacobsen: Yes. I’m good to comfortably, regularly, 70%.

Rosner: Yes. 70 is there. 70 is Tollhouse morsels that go into one of the best cookies ever invented.

Jacobsen: I didn’t know that. They have a big Belgian bar at Walmart. It’s cheap. It’s delicious. It’s well made. You put it in the freezer. You make sure it’s frozen solid. So it takes a little bit of time. I haven’t calculated it. I don’t care.

So, here’s my recipe for delicious chocolate. 70% thick chocolate bar, maybe half a centimetre, three-quarter centimetre thick, and it could be up to six, or eight inches long, but maybe four. You take that bar, and you put it in the freezer, until it’s frozen solid.

ou take it out. Make sure it’s ridged in evenly made segments, four by 6, 4 by 4. I don’t care. Whatever. You take it, you find a hard counter, you get it on the seam down, and crack it once. So, let’s say there are 4, and I have a row of 4 pieces. You crack it for a double and get a nice, crunchy, crumbly dark chocolate. That’s the best for me.

Rosner: I’m with you until the freezing part because I’m afraid of chewing chocolate, and then you don’t get the full taste. So you swallow it without getting every melty taste of it.

There was a delicious, not dark, medium chocolate called Ice Cubes, a candy from my teen years, that was so creamy that it was always on the verge of melting. That shit, you put it on your tongue, and it was great. I assumed it was called Ice Cubes because if you didn’t keep it cold, it would be a problem.

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

Ask A Genius 1146: House-Sitting for a Neighbourino

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/11/09

Scott Douglas Jacobsen: So, I am house-sitting. I’m taking care of two dogs. I should specify—I love animals after taking care of these dogs, but I think I prefer being without them, except maybe a cat or two. So, my thought about this is that I like animals. I enjoy living with dogs, but their repertoire is limited. As you’d expect, they don’t have fingers. They can’t do all the things they do, which isn’t much—they have to do everything with their mouths.

Rick Rosner: And so, one dog here, you’ve met our dogs.

Jacobsen: Yes.

Rosner: The dumber dog maybe knows zero words. It knows… 

Jacobsen: that one surprised me on dumper and looked at me like, “Hey, why are you here?” And I’m asking, “Why are you here?”

Rosner: Yes. That dog was never raised among other dogs, was never expected to respond to commands, is part whippet, and what the fuck else? Probably not a Chihuahua. It is skittish and isn’t built for learning anything. Plus, we’re lazy as fuck. I was discussing this at Rosh Hashanah dinner with someone working for a powerful show business couple. They have a person in charge of training their dogs.

And that backs up my point that regular people don’t have the time or the patience to do the excellent job of dog training, which one would need to get dogs who act like trained dogs.

Our other dog knows many things—the little white one. But whether she chooses to listen that’s a different matter. She’s an asshole. If she is upstairs and has to pee, she might not go downstairs because it’s a pain. So, she’ll pee on the carpet. It’s not a “fuck you.” It’s just that she had to pee.

And, so I’m writing this—you don’t know the secret of my novel. It’s about a dog. 

Jacobsen: Did the answer to 42 come up? 

Rosner: No, it didn’t. Well, probably not.

Jacobsen: No. No. No. It’s a dog, so it’s backwards. The answer is 24. God.

Rosner: Anyway, I’m not a fan of 42 because it’s six times seven, which adds up to 13, which makes me nervous. You don’t have to be. It’s not God, it’s dog. So it’s 24. Anyway, pets don’t have that much going on. And if they do have things going on—monkeys, for example—they still don’t have that much going on. What they do have is dangerous as fuck. You might make a wrong move, and they might bite your face off.

You’ve worked with horses. Horses don’t have that much going on either. You can train them. You must train them because they’re part of your job. Yes, if you’ve got a job that involves horses. But, even raccoons, you’d think they’d be smarter because they have fingers. Squirrels have fingers. Squirrels are pretty fun. They’re pricks, however. They’re always fucking around.

They love to joke around. They play pranks and tease dogs and maybe people. But yes, animals are no substitute for the sophistication of people. But they are pretty lovable, especially dogs because their whole deal is to be loved. My temperament aligns more with cats, but I can get along with most medium-sized dogs. It’s the tiny dogs, though, because when you want to walk them, they give up.

Our dogs don’t get walked anymore. 

Jacobsen: I walk these two dogs twice daily. They’re nice around the block, but I try to make it a brisk walk because I try to do that and get back to whatever the hell I was doing. And it’s good for them to have short and rapid walks because they won’t get high intensity. So, they drag ass.

Rosner: I’ve read that humans have a deficiency that animals don’t. For us to stay in shape, we have to work at it. Animals—dogs, horses, and I assume cats, and what the fuck else—probably most mammals and maybe reptiles, they stay buff for no reason. They don’t have to exercise to stay in shape.

So that seems like a bullshitty thing for humans, that we have to do that. But it makes sense. 

If we’re going to live sedentary lives using our minds, maybe the built-in buffs weren’t conserved evolutionarily over history. I don’t fucking know. But it’s a pain to have to work out every day when your fucking dog can stay ripped for nothing. Those are my thoughts.

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

Ask A Genius 1145: Earthly Civilizational Survival and the Set of All Possible Moments

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/10/31

Scott Douglas Jacobsen: If earthly civilization survives, is there a principle that the longer a civilization endures, the more it contributes to the universe? 

Rick Rosner: If you look at the set of all possible moments in a universe that follows the principles of existence, and there’s no upper limit to the size of a universe, there’s an argument that universes could persist indefinitely. So that’s a whole other concept far into the future. And for a universe to persist, does it need the active participation of conscious beings within it? I find the anthropic principle a bit problematic, which claims that the universe’s conditions are a certain way because otherwise, life wouldn’t have evolved. I don’t love that argument, but there’s another anthropic argument to consider, one that hasn’t been made yet: does order increase in the universe?

The amount of information in a universe generally increases over time. Does order in the universe increase and change in nature? And does this changing order require the participation of increasingly ordered, sophisticated, powerful, intelligent beings within the universe? I don’t know. But it’s possible that a civilization of sufficient power could help a universe persist by manipulating matter on a large scale to prevent massive collapse in parts of the universe—or, at the very least, to escape collapsing regions.

That’s thing one. Thing two, before I get sidetracked, is this: you’d think that with increasing numbers of particles in a universe, the number of possible universes would increase exponentially with the amount of matter or particles. But I wonder—though I don’t know as much about quantum physics as I should- whether that exponential increase or some larger growth is true. Due to quantum entanglement, the number of possible states for universes with a given number of particles may not increase as widely as expected. If quantum entanglement means there’s large-scale indeterminacy, and you’ve got big regions acting like quantum computers or other quantum-entangled systems, maybe these large areas of the universe are like the box containing Schrödinger’s cat, with superimposed states—like alive cat and dead cat.

In a quantum computer, you’ve got a lot of superimposed states, which, if all entangled, could mean a reduction in possible moments for that part of the universe. This overlapping of states may result in fewer unique moments because multiple different moments are combined into one. I don’t know enough quantum physics to tell you if that’s reasonable or not or what the implications are.

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

Ask A Genius 1143: What will happen with all of the guns?

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/10/31

 Scott Douglas Jacobsen: So, let’s get into some other issues. What’s going to happen in the U.S. with all the guns? 

Rick Rosner: Right now, there are about 400 million guns in the U.S., around 250 million adult Americans, and roughly 16 million guns sold every year—more under Democratic administrations because the NRA often warns that Democrats will restrict gun rights, which rarely happens in practice.

By 2027, there could be nearly half a billion guns in America. I don’t think that’s something that can be easily resolved, except in the way we’ve discussed: making people invulnerable by developing technology that could make consciousness scannable, downloadable, and replicable, which is at least 50 years away. There’s also a common near-future science fiction trope where the U.S. could fragment into several countries—where the South secedes again, or California says “screw you” to the rest of the country. It’s a possibility for the future.

Ideally, the U.S.—along with Canada and Mexico—should come together as a united North American continent. Each country has strengths the others could benefit from.

As for Mexico, the U.S. should focus on strengthening ties with it. While Mexico has its challenges, it also has the potential to address some immigration issues at its southern border, which is only about 150 miles long, compared to the U.S.-Mexico border, which stretches 1,954 miles. If the aim is to manage immigration more effectively, focusing resources on Mexico’s southern border could be strategic.

Canada, meanwhile, has a vast amount of underexploited land, much of it sparsely populated, with approximately 90% of Canadians living within 100 miles of the U.S. border. This land could become more usable as climate change shifts environmental conditions.

If North America united as one bloc, we’d already have a foundation with trade agreements like the USMCA (formerly NAFTA). What else? We’ve been fortunate with nuclear weapons, and we’ve also been fortunate with regard to large-scale wars.

We haven’t had a world war in 79 years. Historically, we saw global conflicts approximately every 50–70 years. Some historians argue that pre-World War I conflicts were “world wars” in the sense that they involved many major powers with widespread impact.

Jacobsen: So, there’s an open question about the future: will major wars become obsolete, or are we simply lucky to have avoided them recently? Can we avoid nuclear exchanges indefinitely? 

Rosner: The last and only time nuclear weapons were used in conflict was 79 years ago. Looking further ahead, the future will require many discussions over time frames and scenarios—considering what it might look like if human civilization survives or evolves with advanced technology and possible integrations with artificial intelligence.

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

Ask A Genius 1142: Enamored With Our Own Awesomeness

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/10/31

 Scott Douglas Jacobsen: So, I do have a topic.

Rick Rosner: What is it?

Jacobsen: What have we missed about the future? We’ve missed the ways in which technology will change social interactions.

Rosner: So people are trending toward more isolation?

Jacobsen: Yes. And there’s a long-term rise in narcissistic tendencies. So if you have a rise in isolation and narcissistic tendencies, you’re seeing a breakdown of social relations to some degree.

Rosner: Yes, I agree with that.

Jacobsen: People are adapting to these levels of disconnection. They’re projecting a false identity to the world—an idealized version of themselves. That idealized version is better than everyone else, which gets in the way of forming real relationships.

Rosner: You can still hook up. You can bestow your awesomeness on somebody, but only for so long. 

Jacobsen: It destroys intimacy.

Rosner: Right. Carole and I—and I’m allowed to say this—we watched our way through an entire season of a dating reality show, which I’ve never done before.

Jacobsen: That sounds like sheer torture.

Rosner: It was, but you can sit there and do other stuff while it’s rolling. But it was also interesting because of who the people were. They took five international superstar soccer players from Europe and brought them to America. These guys are internationally famous, except in America, because we don’t know much about soccer.

These guys are millionaires, famous as hell, and toned because they’re soccer players. They’ve got everything, but the purpose was to see if they could form relationships without telling women they were soccer players. They had to pretend they had regular jobs.

Jacobsen: How did it go?

Rosner: They put them up in a nice place. Eventually, they moved a bunch of women in for an extended dating, courtship, hooking-up deal. Each guy kind of got to pick at least one woman, maybe two, and they got to see if they clicked with each other. A lot of them did. At some point, toward the end, they got to tell the women, “Oh, and by the way, I’m also a millionaire, famous, and a great athlete.” Right? So how many of the couples do you think stayed intact? After they told them they were famous and rich?

Jacobsen: More than average?

Rosner: Zero.

Jacobsen:  Really?

Rosner: So even with the advantage of being rich, famous, handsome, and often charming, in some cases, the guys decided they couldn’t trust the women—maybe one or two cases. But in a lot of cases, the women were like, “Well, no.” That’s crazy to me because these were people they got along with, yes, for the most part.

Now, one of the five was a retired soccer player who’d been notorious for being kind of a jerk during his career. That one, you could see falling apart because the woman moved with him back to England or Spain or wherever they were living, and as she found out more about this guy, she had legitimate concerns that he wouldn’t be able to stay on his best behavior for the duration of a marriage. But the other ones, you look at the guy—he has all these social advantages, and yet he’s still not good enough for you to even try an extended relationship with, which speaks to, I think, what you were talking about earlier.

I’m not saying anything negative about these individual women; everyone on the show seemed pretty reasonable within the context of modern behavior. But it does show that modern behavior makes it hard to compromise your “awesomeness” in a relationship.

Jacobsen: That is true.

Rosner: There used to be a big difference between people in New York and people in LA. In New York, you’re walking, interacting with people. In LA, you’re in a car, so you’re not interacting face-to-face. I’ve always thought East Coast people had better social skills.

Now, nobody is interacting face-to-face. Violent crime in the U.S. is down 50% since the nineties, and a lot of that is because it’s hard to commit street crime when nobody is on the street. So yes, I do think technology is putting us in our own spaces, to the detriment of social skills and relationships. The end.

Rosner: The end.

Jacobsen: That’s just chapter one of what’s going to be different about the future.

Rosner: Yes.

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

Ask A Genius 1141: Know Your Limits, Yourself

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/10/31

Scott Douglas Jacobsen: So, I’ve got another topic. Here’s another topic: It’s healthy to embrace your negative emotions, but not to indulge them. It’s a subtle distinction, but important for mental health—especially for men in North America, who often deal with shame, guilt, sadness, and fear. Those emotions are healthy to acknowledge and experience, but not to dwell on, so you can live a more balanced emotional life. It can help prevent men from relying on titles and achievements as a way to cope with insecurities.

Rick Rosner: Yes, I don’t disagree with you.

I’m always willing to tell on myself because, yes, I get mileage out of it. That includes being clear and, within reason, honest about my emotions. I can talk about my shortcomings, like saying my dick is noodly—that’s not an emotion, but it’s still part of the picture. Anyway, I’ve gotten mileage out of admitting my flaws, even on shows like Kimmel.

I wouldn’t get any mileage out of sadness. Unless, it’s the consequence of some idiotic thing I did that I could later get mileage out of. But also, I’ve been to, what, seven therapists in my life? Six or seven.

Jacobsen: What have been the biggest lessons from that, emotionally?

Rosner: Well, if I’m going to write about myself or anyone else, the lesson is that you’re going to be a better writer if you’re transparent with yourself. You’ll get more ideas about what characters can do if you’re familiar with your own range of emotions. That’s a general lesson in terms of being a writer.

Another lesson, specific to me, is that I’m lucky not to have a depressive personality. I’ll get sad or depressed in specific circumstances, but my default personality isn’t depressed. That’s a blessing. And one thing I’ve known about myself for a long time is that I can always turn to either taking a nap or, well, trying to jerk off.

The ratio has shifted to more nap time than before. Those are my lessons.

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

Ask A Genius 1140: “Is he gay?”

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/10/31

 Scott Douglas Jacobsen: I have a question. So, I used to—if I can pull it up here—where was it? I asked. When I used to do janitorial work at the pub and the bistro, I would play a lot of Dua Lipa, and I would dance a lot.

Rick Rosner: Was that because you were tired and trying to stay awake? That was probably a coping mechanism.

Jacobsen: Yes, I was overworked at the time. I was also taking the time to really enjoy the janitorial work because it wasn’t overly complicated, but it was honest work, and I enjoyed doing it.

When I was cleaning the stalls, I would play music—what’s her name? 

Rosner: So yes, I also had a job that was pretty ridiculous. This was at a bar called Studebaker’s in Albuquerque in 1986. Do you want to hear the not-so-great story?

Jacobsen: Yes, I do. 

Rosner: So, I was 26.

I was back in school because I was juggling too much. I went to school during the day and worked at two bars at night. By then, I had stopped delivering singing telegrams. I was probably doing some art modeling, but I had a lot of jobs. I was also tutoring a kid, so I was often tired. Studebaker’s was a themed bar.

They played hits from the fifties, and people dressed in that style. It had a fifties theme, which meant it appealed to older men. Women could come in at age 21, but they didn’t allow men under 25. Periodically throughout the night, the staff, who were dressed as cheerleaders, would get up on the bar or counters and dance. But I was out front, trying to stay awake, feeling sleepy.

Sometimes, I would dance too. Mostly to “Cotton Eye Joe,” shuffling my cowboy-booted feet back and forth. I don’t think they appreciated that. I worked there for a couple of months before finding out I’d been fired because I hadn’t shown up for a shift.

Yet, I had seen the schedule, and it didn’t have me working that shift. What they did, to make it easier to get rid of me, was change the schedule after I had already checked it. I only worked a couple of days a week, so I would have checked the schedule once and then known when my next day was. But they decided to change it after I’d already seen it. Or maybe I honestly missed the shift, but I think it was more about them trying to get rid of me.

So yes, that’s how it went. There were other bars, but this was the only one where they seemed annoyed that I might do things like that. 

Jacobsen: You can do whatever you want after hours while doing janitorial work because it’s after hours. You can do it while cleaning stalls because no one cares. Also, everyone at the horse farm thought I was gay. At least, that’s what the barn manager joked. 

Rosner: Well, that can be a good thing. Why did they think you were gay, aside from the fact that you’re well put together, clean, and not always making crude jokes?

Jacobsen: I was well-behaved for the most part and flamboyant. Also, one of them told me it was because of my Arc’teryx vest.

Rosner: The what? 

Jacobsen: It’s the Arc’teryx vest.

Rosner: That’s a certain brand of vest?

Jacobsen: A high-end Vancouver vest, named after Archaeopteryx. They shortened it to the Arc’teryx brand.

Rosner: So, why flamboyant? What was flamboyant? Are you being sarcastic?

Jacobsen: No. I was very comfortable.

Rosner: When I became comfortable as a bouncer, sometimes I would act gay because I felt more comfortable in the presence of women, especially comedic women. I find them frustrating at times, but I’m generally more comfortable around them than men. So after gaining some experience as a bouncer, I would adopt various personalities to show my contempt for certain customers.

I would sometimes use a western accent, which let the customers know I probably wasn’t going to be helpful. But it wasn’t a sweet, salt-of-the-earth Dolly Parton accent. It was more of a hostile hick accent. Also, I would act gay sometimes because, at that point, I felt tough enough as a bouncer that it didn’t matter, and I didn’t care what people thought.

This was mostly to amuse myself before I got into spotting fake IDs, which became my obsession and probably precluded the use of accents. I stopped acting gay, but I would still do the hick accent anytime someone asked for a favor I couldn’t grant.

But yes, in the other bars I worked at, they didn’t care how you acted as long as you did your job, more or less. In a few places, I even wore roller skates because, why not? A) it made me taller, B) it was fun to work on roller skates, and C) I was a terrible fighter. I figured I’d end up on my ass in a brawl anyway, so it didn’t matter if I was wearing skates or not.

Also, in a brawl, as long as you’re on the ground with the person you’re trying to neutralize, it’s acceptable. So there you go.

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

Ask A Genius 1139: Trump or Not Trump, the Game Show!

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/10/31

Scott Douglas Jacobsen: I’ve got a new game for you. It’s called Trump or Not Trump. It’s a riff on the quote game. I’ll read something, and you tell me if it’s from Trump or not.

Rick Rosner: Sounds fun. Let’s do it.

Quick addendum to the previous conversation—Franklin Graham was with Trump while he was lying. Franklin Graham is the son of Billy Graham, who was 30, 40, 50 years ago, America’s most famous evangelist. He was a spiritual advisor to presidents from both parties, and he seemed  a pretty upstanding guy. But his son, Franklin, is a total piece of crap.

His son operates an organization called Samaritan’s Purse. They raise a lot money, and he has a $602,000 salary. Franklin Graham watches over Trump, providing this aura of Christian endorsement to Trump’s nonsense. He adds a veneer of legitimacy for those who want to believe Trump has a spiritual side.

Anyway, back to the game. I’m ready for Trump or Not Trump.

Here’s the first quote: “I’m not big on compromise. I understand compromise. Sometimes compromise is the right answer, but often compromise is the equivalent of defeat, and I don’t like being defeated.”

Is it Trump or not Trump?

Rosner: It sounds coherent, which isn’t  recent Trump. I’ll say not Trump.

Jacobsen: Incorrect! It is Trump, from Life Magazine, volume 12, part 3, January 1989.

Rosner: Ah, I was half right—I said it wasn’t recent Trump.

Jacobsen: No, no partial points! You can’t score your own game.

Rosner: Fine, I’ll take a third of a point. 

Jacobsen: It’s from 35 years ago!

Jacobsen: One-third point, then. Next quote: “The point is that you can’t be too greedy.”

Rosner: Where are you getting these? But I’m going to say, Trump, given the hypocrisy.

Jacobsen: Correct! One point and a third. It was Trump.

Rosner: That sounds like him—he says one thing and does another.

Jacobsen: Here’s the next one: “It doesn’t matter what the media writes as long as you’ve got a young and beautiful piece of ass.”

Rosner: That sounds too over-the-top, so that I will say not Trump. If it were him, I would have heard it before.

Jacobsen: Wrong again—it’s Trump, from a 1991 Esquire interview.

Rosner: Wow, are these all going to be Trump quotes?

Jacobsen: No, they’re not all Trump. Here’s another: “The most heinous and cruel crimes in history have been committed under the cover of religion or equally noble motives.”

Rosner: That’s not Trump. It sounds like H.L. Mencken but without his usual bite. I’ll guess Upton Sinclair.

Jacobsen: Close, but no—Mahatma Gandhi said that.

Rosner: Ah, Gandhi. I should’ve guessed.

Jacobsen: Next up: “So the Reform Party now includes a Klansman, Mr. Duke, a neo-Nazi, Mr. Buchanan, and a communist, Ms. Fulani. This is not the company I wish to keep.”

Rosner: That doesn’t sound like Trump. I only know a little about the Reform Party. Trump has disputed knowledge of David Duke before, so I’ll say not Trump.

Jacobsen: The Reform Party was founded by Ross Perot in 1995. The quote is, in fact, from Trump, as quoted in The New York Times on February 14, 2000.

Rosner: So you’re hitting me with old Trump quotes! He wasn’t even thatTrump back then.

Jacobsen: I know. 

Rosner: He used to talk more coherently, and that’s my excuse! When you throw old quotes at me, they don’t sound like the current Trump, who speaks in word salads. But go ahead.

Jacobsen: All right, here’s the next one: “I don’t care about you. I want your vote.”

Rosner: That sounds like Trump. I’ll go with Trump.

Jacobsen: Correct! Do you want to double your points by guessing the year?

Rosner: It has to be since 2016, right? He announced it in 2015. No, I can’t guess.

Jacobsen:  The date was June 10, 2024. Sandals Magazine.

Rosner: Wow. This is a pretty good game—it’s not easy. It still bugs me that no one has done a science project comparing the way Trump used to speak versus how he talks now to see if it’s indicative of mild dementia. It’s something that could be done, but our journalists are so lazy that they haven’t done it.

Jacobsen: Here’s another one: “America will never be destroyed from the outside. If we falter and lose our freedoms, it will be because we destroyed it ourselves.”

Rosner: Not Trump.

Jacobsen: Correct! Any idea who said it?

Rosner: It’s not recent, and I’d almost put it in the 19th century. Lincoln?

Jacobsen: You are correct—it is Lincoln and the era.

Rosner: That’s interesting. It sounds like a purely philosophical statement, but it reflects political reality, too. Lincoln was speaking during, or right before, the Civil War when we were tearing ourselves apart. For the next 150 years, we’ve been fortunate enough to be safe from external threats, thanks to geography. If I were producing this show, I’d have these quotes on cards, pre-prepared.

I call copyright on that! There’s another version of this game that could be fun, too—where you read a short story about sexual harassment or assault, and you have to guess whether it’s Weinstein, Cosby, or Trump.

Jacobsen: That’s dark, but it could work. How about this one: “Early in the administration, the education department will be closing. We spend more money on education than any other country, yet we are at the bottom of every list.”

Rosner: Early in the administration? I’m going with Trump, but it could be any number of people.

Jacobsen: You’re right—it’s Trump. He said it on Truth Social in September 2023. One more, and then we’ll move on to something else. “I’m not a politician. I’m not in politics. I’m like a citizen.”

Rosner: Trump, but old— 20 years ago or more.

Jacobsen:  Incorrect. That quote is attributed to Mo Ibrahim, a Sudanese businessman born May 3, 1946.

Rosner: Ah, I’m still above the halfway mark in this game. That’s better than I thought I’d do.

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

Ask A Genius 1138: Late Hurricane Commentary From the Moment

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/10/31

 Scott Douglas Jacobsen: So, I vaguely heard about Hurricane Helene. Current reports are 64 dead and millions without power across the Southeast.

Rick Rosner: You’re behind. It’s at least 128 dead now, and there are still tons of people missing. The damage is estimated between $15 billion and $100 billion. Trump showed up at a wrecked building, had his team build a makeshift stage out of the bricks from the knocked-down structure, and stood behind the bricks, accusing Biden and Harris of doing nothing. This was in Georgia. Then the governor of Georgia, who’s a Republican but doesn’t support Trump, said Trump was lying. The governor mentioned that he’s been in constant contact with Biden’s people and that Biden declared a disaster, which helped them secure disaster funds even before the hurricane landed.

Trump says whatever he wants at this point. He has no constraints anymore. His supporters either don’t care, don’t hear about it, don’t believe it, or believe whatever he says.

Jacobsen: How does this “no restraints Trump” differ from Trump a month ago or a year ago?

Rosner: Recently, Trump said he could clean up all crime in the U.S. with  “one day of violence” by getting tough. It’s not a plan—it sounds more  The Purge or Kristallnacht, according to liberals, including myself. He called Kamala Harris mentally deficient twice, which to me sounds  he’s calling her “retarded,” which is way beyond the pale. He’s  making stuff up now with even fewer attempts to sound plausible than ever before.

There’s been a lot talk about how, after the last big hurricane hit the South, NorthCaroleina applied for disaster relief funds, but because they had a Democratic governor, Trump only approved 1% of what they asked for. So, instead of $900 million, they got $6.1 million. Remember when he went to Puerto Rico, throwing paper towels into the crowd as if that was helpful?

He also denied FEMA funds to Puerto Rico for years. He accused the government there of being lazy after the island was devastated. The guy’s a piece of shit, but he still has better than a one-third chance of being reelected president.

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

Ask A Genius 1137: Kamala Gets an F From the NRA

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/10/31

 Scott Douglas Jacobsen: My question: Kamala Harris received an F from the NRA. What does that mean to you?

Rick Rosner: Well, the NRA has been established as a gun rights advocacy group. It used to be described as a gun education and safety organization. I’m not sure if that’s 100% what it was a hundred years ago, in the same way that some born-again Christians tell stories about how they were the worst sinners before finding Jesus.

There’s a certain type— when I was in college, there was this guy from the Church of Christ who would go on about what a terrible sinner he was, but he was only 20 years old. He wasn’t old enough to drink, and he’d wear tight disco pants and say things , “I want to look good for Jesus.” He had gerbils named after long biblical figures, and we all knew he wasn’t the bad boy he pretended to be. It was performative. So, the NRA might be a bit  that—people say it was pure and all about gun safety a hundred years ago, but I’m not sure it was ever quite as wholesome as people claim.

Jacobsen: So, what’s the NRA now?

Rosner: Now it’s completely corrupt. Wayne LaPierre ran the NRA for over 20 years and was found to have embezzled millions. It’s also been revealed that Russia funnelled millions of dollars to the NRA to support its operations. The NRA, in its current form, is more of a chaos agent, working to promote gun sales, with a lot of its funding coming from gun manufacturers.

Jacobsen: And that F grade for Harris?

Rosner: The F grade means the NRA sees Harris as a threat to their goals. They don’t give low grades to people who support gun control—they give them to people who oppose the gun industry’s interests. That’s what the NRA is all about now, pushing guns like the AR-15, which is based on military rifles like the M16, designed for Vietnam, and the AK-47, developed by the Soviet Union. These were weapons of war capable of fully automatic fire. The civilian versions,  the AR-15, are semi-automatic—you have to pull the trigger for each shot—but they were originally built for combat.

Anyway, these were military weapons. There were zero of them in civilian hands until the late ’60s, maybe when some people smuggled them out after their military service. You were supposed to turn them in when you left the army, but I’m sure some folks thought they were cool and figured out how to keep or acquire them later. Since 1970, we’ve gone from zero semi-automatic rifles in civilian hands to around 15 million of them in the U.S. today.

And these are highly effective killing machines. Still, most gun deaths in the U.S. are, first, suicides, and second, handgun deaths— regular pistols. But when it comes to mass shootings, it’s these semi-automatic rifles that are most commonly used. The NRA’s magazine, advertising, and politics have helped to sell these guns.

And they run anywhere from $600 to $3,000, making them a pretty big-ticket item in the world of firearms. They sell nearly a million of them each year in the U.S. alone. Suppose you’re a small gun manufacturer selling. In that case, say, 150,000 rifles a year at $3,000 apiece, that’s hundreds of millions of dollars in revenue. So there’s plenty of money for these companies to donate to the NRA, which in turn gives political donations to a bunch of politicians.

And the NRA takes a cut for themselves. They’re completely corrupt. They’re not even the most extreme when it comes to opposing gun control—there are smaller organizations that are crazier—but they don’t have the pull that the NRA has. The NRA was found to be corrupt, and they had to move their headquarters out of New York because they were being prosecuted there. They may have even declared bankruptcy in New York. But they’re bad guys, plain and simple.

They stand in the way of common-sense solutions, biometric trigger locks. We have the technology now to sell guns with a trigger lock that only responds to your fingerprint or a signal from your phone, making the gun safe and accessible only to the owner. It’s great for safety, but nobody is selling these guns. One company tried, and the NRA almost drove them out of business, accusing them of infringing on people’s freedoms.

But it’s not infringing on freedom—offering a safety option. The argument against gun locks and gun safes is the time it takes to access the weapon if your house is under siege. People buy into this fear fantasy that someone is going to storm their home. However, with a biometric gun lock, the gun could be  as accessible as any other without needing to be stored in a safe. You can still use it instantly.

But that technology isn’t being used widely. I assume some small companies are selling them aftermarket. Still, the NRA has blocked any major gun manufacturer from offering this option, which is ridiculous. There are about 100 gun deaths a day in the U.S., on average. The U.S. has ten times the murder rate of Spain. So yes, the NRA is a bunch of self-serving, corrupt individuals who exist for their enrichment.

Rosner: What do you think of the NRA?

Jacobsen: If regulation reduces deaths, then regulate. But we’re not even talking about regulation here. We’re talking about giving people the option to lock up their guns while keeping them fully usable in a split second if needed.

Rosner: Look up Maria Butina—she was a Russian spy. A honeypot. She came over to the U.S. pretending to be all about improving U.S.-Russia relations, but she was infiltrating.

Jacobsen: Maria Butina hung out with a ton of Republican legislators and NRA people. She’s super young—28 or so—and pretty. I wouldn’t be surprised if she slept with some of those gross old Republican guys because that was part of her job.

Rosner: Then she hauled back to Russia. I’m not sure if she went to prison in the U.S., but if she did, it wasn’t for long. Now, she’s in the Russian parliament and hailed as a fatherland hero.

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

Ask A Genius 1136: Micromosaics and Bent Hangers on an Easel

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/10/31

Rick Rosner: When you have plates you want to show off, you get those little easels that keep them from being used as actual plates. I bend hangers into easels to support micromosaics that have lost their stands.

Scott Douglas Jacobsen: When did you first get into micromosaics?

Rosner: My wife had one or two pieces that she inherited from her mom, and she thought they were pretty. Carole is particular in a good way—she’s thoughtful about what she likes and doesn’t. When we go out to eat, I’ll eat any old thing, but she’s a lot harder to impress when it comes to food. She’s not a constant critic, but she has a refined taste.

Jacobsen: Has she always been a critic?

Rosner: Not in a bad way, but she used to review movies when she worked at Avon. She’d write little reviews for the Avon newsletter in New York City. That was fun for her, but she’s still quite discerning.

Jacobsen: So, how did you get into micromosaics for her?

Rosner: Around 2017, I started researching the world of micromosaics because I wanted to find something she would unreservedly love. It’s a little niche, and there are probably a couple million of these pieces in people’s homes, with the fancier ones in museums. Most were made between the late 18th century, starting around 1785 and into the 19th century.

A few micromosaics were made in the 18th century, but by the 1820s, they became a full-blown industry in Rome and Venice. Probably dozens of fancy micromosaics were available in boutiques— jewelry stores near the Spanish Steps in Rome. Wealthy young men and women on the Grand Tour of Europe would buy these as souvenirs. By around 1850, hundreds or even thousands of these high-end pieces were being made.

And then you had the cheaper ones for regular tourists, which probably became more common in the late 19th century as the Grand Tour faded—ly wiped out by World War I. But plenty of tourists still didn’t want to spend the equivalent of £200 or £300 on something fancy but would spend £3 on a small brooch with mosaic flowers. World War I didn’t help tourism, of course. While there was some tourism during the fascist era in Italy starting in 1922, World War II pretty much killed the micromosaic industry.

Only a few micromosaics were made after WWII, and the industry never returned. So, we’re looking at about 150 years of production, which isn’t long in the antique world. If you collect something chairs, you’ve got thousands of years of history, but with micromosaics, it’s a century and a half. Still, they cranked out quite a few, especially the cheaper ones.

It’s a pretty constrained field—only a certain range of products like mirrors, picture frames, brooches, and pendants, most of which are framed in pressed brass. There’s also a size limit because brass, often used for the frames, can get heavy. This one I’m holding weighs about 14 ounces, and over time, the weight of the glass deforms the brass, causing it to fall apart. The same goes for wood—it eventually deforms under the weight. You’re limited to smaller pieces unless you’re making something a tabletop out of marble, which would be reinforced. But I can’t afford, nor do I have space for, a $10,000 marble micromosaic tabletop.

So, within those constraints, most of the designs are flowers, which Carole loves.

I like the constraints, and I appreciate the variety within those limitations. That’s what I enjoy in science fiction. I’m meh about a lot of sci-fi because it’s set so far from our actual world—it’s full of lazy imagination without enough guardrails or structure. I prefer near-future science fiction that takes our current world and extrapolates from it but stays within recognizable boundaries.

Clifford Simak’s City or Charles Stross’s AccelerandoAccelerando is a great example. Stross tries to imagine what AI will do to the world over different time scales: 1 year, 10 years, 100 years, and then 1,000 years. Each chapter jumps forward by a factor of ten into the future. It’s a hard job, but he’s one of the few people who can think about the future in a way that doesn’t annoy me.

I enjoy stories that stick largely to reality. You’ve got to figure out how the future evolves from our reality. These mosaics are subject to many limitations. However, they still allow for creativity within those constraints. The end. 

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

Ask A Genius 1135: On the Walz-Vance Debate, bit late!

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/10/31

Rick Rosner: Now, let us talk about the debate briefly. Tonight was the VP debate between Walz and Vance. I watched the whole thing.

Scott Douglas Jacobsen: Pause. How do you feel emotionally after watching the debate?

Rosner: My time could have been better. They were civil—it was almost soothing.

Jacobsen: Was it closer to a ’90s or early 2000s American debate?

Rosner: Yes, that is what I tweeted—it felt like a throwback, a flashback to pre-Trump times. However, if you look back at debates from that era, they still had zingers and moments of real anger. These guys were trying their best to be civil. Walz was nervous, especially at the beginning, but overall, they were nice to each other. They agreed and sympathized with each other, though they had definite positions.

Toward the end, Walz pressed Vance on whether he would have certified the 2020 election, and Vance could not say that he would have, which was Walz’s best moment of the night. Overall, it was civil. They shook hands and did not seem to hate each other. In doing so, Vance benefitted more because everyone already knows Walz is a great guy. Vance has low approval ratings because many think he is a weird prick.

Yes, going in, the expectations were low for Vance. He has done many debates—whether it is part of his time as a politician or something from college—but people who knew him expected him to be a slicker speaker, and he was. That earned him some points. On the other hand, Waltz points to his sincerity and experience.

According to the CNN post-debate flash poll, Vance won 51 to 49, but it is so close to a tie that I am not sure it will make much difference. The common wisdom, which CNN repeated repeatedly, is that VP debates typically move the needle less in elections. This debate, being so close, remains pretty much the same.

Neither of them made any huge gaffes. Walt had an awkward moment when he botched an answer about being in Hong Kong during the Tiananmen Square massacre. Someone fact-checked him and found out he arrived in Hong Kong a month after the massacre. He fumbled and eventually said, “I misspoke,” but it was not a great answer.

He tried to explain it by saying, “I get excited when I talk, and I was there that summer,” but it was not a lot of a gotcha moment. Hardcore MAGA supporters tweeted about how it was a crushing mistake, but it was not. On the other hand, Vance had some baggage with his previous horrible tweets about Trump before he became pro-Trump, but they did not make a big deal out of that.

Honestly, I am glad I watched the debate—it gave me something to do while doing squats and sit-ups. However, CNN kept teasing their flash poll and made me wait an hour to see the results, so they stole an extra hour of my time after the debate.

Overall, it was kind of “meh”—a lukewarm bath. I did not hear much about the debate where I was, so it was not a huge deal. If something astonishing had happened, it could have made waves, but it didn’t.

Someone I follow on Twitter said Trump is the real loser of the debate because you have Harris. Then you have the two guys, and all of them are reasonable and can put sentences together. Vance got away with many misrepresentations—well, lies. They tried to fact-check him once, and he got annoyed because the rules prohibited the moderators from fact-checking. Still, all three candidates did a good job overall. The only one who has consistently sucked in debates, especially in the last two, has been Trump. Even in his debate with Biden—yes, Biden was old and stumbly—but Trump told dozens of lies.

The competence and reasonableness of the other three candidates highlight how out-of-control Trump is. However, nobody else will see it that way except for a couple of people on Twitter. That is the deal. 

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

Ask A Genius 1134: On Lenny Bruce

Author(s): Rick Rosner and Scott Douglas Jacobsen

Publication (Outlet/Website): Ask A Genius

Publication Date (yyyy/mm/dd): 2024/10/31

 Rick Rosner: So, you asked about Lenny Bruce. Here’s what I know. He was a character in The Marvelous Mrs. Maisel. I also saw part of the movie Lenny, which focused more on his sleazier side and his love affair with a stripper. His character in Maisel was more of an upstanding figure, mentoring Midge and helping her navigate the world of stand-up comedy.

He was one of the pioneers in comedy, moving away from generic joke-tellers like Henny Youngman and shifting to talking about personal experiences. As his struggles deepened, he remained witty, but his humour became less about punchlines and more about observations. That style wasn’t widely understood or appreciated in 1962. However, 20 years later, you had people  Spalding Gray, a professional storyteller.

It’s similar to what NPR does—or used to do—I don’t listen anymore, but like it’s still going, where people share personal stories. The show has a bird in the title. Anyway, Lenny Bruce was ahead of his time in some ways, but in others, he was an angry guy with substance abuse issues. Still, he was smart, a sharp observer of the world, and would have thrived in modern podcasts. Marc Maron comes to mind as a modern equivalent, though Maron doesn’t have a substance abuse problem. Maron is a comedian who finds things in the world to be sincerely angry about.

When I mentioned Henny Youngman, he’s the guy who goes on stage and says, “Take my wife, please.” It’s standard schtick, but he was good at it. His jokes weren’t personal, however.

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

Complete Options to Gender-Based mostly Violence

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): PB Consulting Online

Publication Date (yyyy/mm/dd): 2025/04/25

Dr. Manuel Contreras-Urbina discusses the complexities of gender-based violence (GBV), drawing on over 25 years of expertise. He emphasizes a complete method that addresses root causes like patriarchal norms, financial inequality, and institutional gaps. Contreras-Urbina critiques short-term or superficial interventions and advocates for integrating GBV prevention into training, social safety, and peacebuilding, amongst others. He highlights information assortment challenges in battle zones and the moral duties concerned. Notable nation examples embody Australia, Brazil, and Mozambique. The dialog explores what really works to cut back GBV and stresses multi-sectoral, community-driven, and long-term methods for lasting affect.

Scott Douglas Jacobsen: Dr. Manuel Contreras-Urbina is a Senior Social Growth Specialist specializing in gender-based violence (GBV) within the World Financial institution. Contreras-Urbina is a gender specialist with over 25 years of expertise in gender and GBV analysis and programming. Earlier than becoming a member of the World Financial institution, he served because the Director of Analysis on the International Ladies’s Institute at George Washington College, as a Programme Officer at UN Ladies in Mexico and Central America, and as Coordinator of the Gender, Violence, and Rights portfolio on the Worldwide Middle for Analysis on Ladies.

He earned a Ph.D. in Inhabitants and Gender Research from the London College of Hygiene and Tropical Medication, a Grasp’s in Demography from El Colegio de México, and a Bachelor’s in Arithmetic and Actuarial Science from the Nationwide Autonomous College of Mexico. His work focuses on violence in opposition to ladies and women, social norms, males and masculinities, and sexual and reproductive well being. He has contributed to evidence-based methods and analysis on GBV prevention and response worldwide. He’s been in all places.

So, my first query could be this: From an official standpoint, when individuals consider gender-based violence, they may solely be fascinated with bodily violence. Nonetheless, worldwide establishments are likely to take a broader view, which incorporates psychological or emotional violence as properly. How do you outline gender-based violence?

Manuel Contreras-Urbina: We normally comply with the United Nations’ definitions, which outcome from a few years of professional dialogue. We outline gender-based violence as encompassing varied varieties of violence rooted primarily in gender inequality—the place there’s a energy imbalance between women and men.

Usually, the vast majority of these affected are ladies and women. That doesn’t imply different populations are unaffected, however the prevalence amongst ladies and women is especially excessive. There are various kinds of GBV. The most typical is intimate companion violence. Others embody early marriage, feminine genital mutilation, and sexual violence perpetrated by a non-partner.

Inside intimate companion violence, there are a number of kinds: bodily, sexual, psychological, and financial violence. So, there are numerous dimensions to GBV.

And sure, you’re proper. Probably the most acknowledged or seen type of GBV tends to be bodily violence. Persons are extra conscious of that. However the different kinds—psychological, financial, sexual—exist and are deeply impactful.

Generally, the types of violence are usually not even acknowledged by the perpetrators themselves, however they exist—and there are clear definitions for all of them. They’re additionally fairly frequent. For instance, sexual violence continues to be not legally acknowledged in some nations. Nonetheless, we at the moment are seeing increasingly more progressive authorized frameworks that acknowledge all these sorts and types of violence that I discussed.

Jacobsen: What are the important thing classes from world information on gender-based violence and, notably, from funding establishments which have labored to cut back its prevalence? There have to be findings displaying what sorts of packages and investments are efficient—and, alternatively, interventions which may sound good on paper however don’t yield real-world outcomes. So the query is: what works, and what do you assume is usually believed to work however doesn’t?

Contreras-Urbina: Sure, that’s a essential query. There are totally different fashions for what works, and we do have proof about efficient efforts.

Finally, we need to see a discount in violence, and that takes a complete method. That features motion on the coverage stage—similar to establishing authorized frameworks, nationwide motion plans, and protocols—which results in stronger techniques that may tackle GBV. That is particularly essential throughout sectors like well being, training, and justice, the place establishments want the capability to forestall and reply to numerous types of violence.

These frameworks ought to then translate into programmatic actions—providers and packages that present assist to survivors and work on prevention. Which may embody complete survivor providers in well being and training or authorized assist. Past providers, establishments—usually in collaboration with civil society—have to implement prevention interventions. So, what sorts of interventions stop violence?

They normally tackle the foundation causes, particularly, the transformation of patriarchal gender norms. These long-term efforts create a extra gender-equal setting on the neighborhood stage. They contain work on ladies’s financial empowerment, management growth, and the redistribution of unpaid care work. In addition they embody neighborhood consciousness and training on gender equality and rights. That works—however it takes time. These interventions are long-term by nature.

And what doesn’t work? Quick-term, remoted efforts typically don’t work. Working a marketing campaign with out linking it to broader systemic change is ineffective. Likewise, packages that contain transient or one-time classes—speaking to individuals two or thrice and anticipating long-term affect—don’t work.

Additionally, interventions that solely give attention to perpetrators with out addressing the broader social and structural context have restricted or no affect. Prevention must be holistic, sustained, and rooted in reworking energy dynamics and social norms.

So, it isn’t that these interventions are fully ineffective—it’s that remoted or superficial efforts have a tendency to not work. What does work is a complete method. On the programmatic stage, the main focus have to be on addressing the foundation causes of violence, notably dangerous gender norms. Equally essential is fostering a neighborhood tradition that doesn’t view violence as a suitable strategy to resolve battle.

One key space is violence in opposition to kids, particularly using violence as a technique of self-discipline. That normalizes violence and creates a tradition the place it turns into a suitable software for management or punishment. We have now seen that optimistic parenting packages—which discourage using violence in opposition to kids—can have a significant affect, together with reductions in intimate companion violence afterward.

We additionally acknowledge that in lots of contexts—although not completely—poverty can exacerbate violence. Whereas poverty doesn’t trigger GBV immediately, it will possibly intensify current stresses and danger elements, notably the place households face displacement, migration, overcrowded housing, or extended unemployment.

One other efficient technique is integrating gender-sensitive approaches into social safety packages. For instance, money transfers directed at ladies can empower them economically and assist create extra steady and equitable family environments.

Lastly, one of many most important approaches we at the moment are emphasizing is integrating all these efficient fashions into the training system. Colleges needs to be secure areas for kids and environments the place they study gender equality—the place academics, college students, and the broader faculty neighborhood obtain training about equality between women and men and about nonviolence.

We’re working towards embedding these values into curricula and training insurance policies, not as non-compulsory content material however as a core a part of delivering training. I consider this is without doubt one of the most promising long-term methods to cut back violence and form a unique, extra equal society.

Jacobsen: We’re additionally dwelling in a time of quite a few ongoing conflicts—Russia-Ukraine, Sudan, Ethiopia, Israel-Palestine, and others. How do you method the evaluation of GBV within the context of battle zones? And what are among the moral challenges that come up in that work?

Contreras-Urbina: That could be a crucial query. We already know from world proof that violence will increase considerably in battle and humanitarian settings—throughout all types of GBV.

Probably the most rapid instance that involves thoughts is sexual violence perpetrated by combatants or armed actors. However it isn’t restricted to that. All varieties of GBV have a tendency to extend in battle—intimate companion violence, for instance, usually worsens in periods of displacement or extended instability.

Amassing information in these contexts is extremely difficult. Conflicts are likely to unfold in phases, and every section presents totally different dangers and moral issues. Conducting analysis ethically means at all times guaranteeing confidentiality, knowledgeable consent, and do-no-harm rules. The security of respondents and researchers is paramount.

There may be additionally the problem of underreporting as a result of stigma, worry, and the collapse of formal assist techniques. So, even the place we do have information, we should interpret it cautiously and at all times prioritize survivors’ wants and company.

There may be usually an acute section of battle, adopted by a medium section after which a peacebuilding or state-building section. Within the first two phases, information assortment may be very tough as a result of safety dangers and instability.

Nonetheless, organizations like UNHCR and others are sometimes current within the subject and accumulate info via incident reporting mechanisms. These are based mostly on circumstances reported by people to service suppliers or subject groups, and whereas they don’t present prevalence information, they assist us perceive the varieties of violence occurring and the place assist is most wanted.

Extra correct and ethically collected information is usually potential in refugee or displacement camps, the place situations are extra steady. Standardized methodologies will be utilized to collect info responsibly in these settings.

There may be now a well-developed subject of methodology targeted on gathering GBV information in battle and humanitarian settings. Pointers like these from the World Well being Group and UNFPA present moral frameworks emphasizing confidentiality, knowledgeable consent, and survivor security. When these protocols are adopted, significant information will be gathered, even in very difficult contexts.

Then, within the post-conflict or peacebuilding section, researchers usually conduct retrospective surveys with communities in additional steady areas. These surveys ask people to replicate on their experiences in the course of the battle, its rapid aftermath, and the restoration interval. From this, we will hint trajectories and developments—how violence modified over time and the way interventions may need affected outcomes.

What we all know for sure is that GBV will increase throughout battle. And simply as critically, failing to handle GBV throughout peacebuilding and state-building creates a cycle that enables violence—not simply gender-based violence however broader types of violence—to persist. So, it’s important to handle GBV as an integral a part of peace processes if we’re severe about ending cycles of violence.

Jacobsen: Talking from the UN context, Which member states have been really outstanding of their capability to fight gender-based violence comprehensively? Particularly, which have utilized the packages and techniques you advocate—realistically, at scale—and proven progress over the medium to long run?

Contreras-Urbina: A number of nations have made robust efforts. After all, it is a complicated situation, and progress will be difficult and uneven.

If we start with high-income nations, the Nordic nations—like Sweden, Norway, and Denmark—have been leaders in advancing this agenda. Canada has additionally been proactive in integrating GBV into its nationwide insurance policies. However I might say Australia is a very good instance. Australia has taken a complete method, with robust authorities consciousness, funding, and efforts to contain a variety of actors—throughout sectors and communities. It stands out as a mannequin on this regard.

After we take a look at center—and low-income nations, many have made essential efforts. These could not at all times lead to a direct discount in violence, however that doesn’t imply they’re ineffective. Many of those nations have developed stable authorized frameworks and nationwide motion plans and have made substantial investments in prevention and response infrastructure.

Brazil is an efficient instance in Latin America. It has taken main steps via laws and programming to handle GBV.

In Africa, one instance—based mostly on work we’ve supported via the World Financial institution and in coordination with different organizations—is Mozambique. The nation has invested considerably in GBV response techniques.

India has taken essential steps in Asia, although the nation’s scale and complexity could make nationwide coordination a problem. Civil society can also be driving a lot of the progress there.

In Jap Europe, Uzbekistan stands out for having developed strong insurance policies to fight gender-based violence lately.

That mentioned, it isn’t that different nations are doing nothing. Most nations are taking motion in some type. The fact is that this requires a multi-stakeholder effort. It isn’t solely the federal government—it should contain civil society, native leaders, establishments, and communities working collectively.

Jacobsen: Any last ideas based mostly on at the moment’s dialog?

Contreras-Urbina: No, simply to say thanks. These had been wonderful questions.

Jacobsen: Manuel, thanks very a lot on your time at the moment and for sharing your experience. I really admire it.

Contreras-Urbina: Thanks. Superb questions—that’s what we’re right here for.

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

Water Shortage Options in MENA: Challenges, Improvements

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): TheLoveBud

Publication Date (yyyy/mm/dd): 2025/04/29

Dr. Marouane Temimi, an Affiliate Professor at Stevens Institute of Expertise, focuses on hydrometeorology, distant sensing, and water useful resource administration. He discusses water shortage within the MENA area, emphasizing local weather change, inhabitants progress, and poor governance as key components. He highlights desalination, cloud seeding, and aquifer recharge as options, significantly within the UAE. Addressing regional conflicts, he cites the Grand Ethiopian Renaissance Dam as a serious dispute affecting Egypt and Sudan. He suggests North America may enhance water infrastructure by redistributing assets to drought-prone areas. Coverage and engineering improvements are important for world water sustainability.

Scott Douglas Jacobsen: So at present, we’re right here with Dr. Marouane Temimi.

He’s an Affiliate Professor within the Division of Civil, Environmental, and Ocean Engineering at Stevens Institute of Expertise. I’ve performed a minimum of one interview with somebody from that institute earlier than. Dr. Temimi leads the Coastal Environmental Sensing and Modeling Lab and focuses on hydrometeorology, distant sensing, and numerical modeling, with a concentrate on pure hazards and water useful resource administration.

Dr. Temimi earned his Ph.D. in Civil Engineering from the College of Quebec in February 2006. He beforehand labored on the Masdar Institute (a collaboration with MIT) and NOAA-CREST on the Metropolis College of New York.

A recipient of the U.S. Nationwide Academy of Sciences Fellowship, he’s additionally a member of AGU and AWRA. Thanks very a lot for becoming a member of me at present. I recognize it.

Dr. Marouane Temimi: Thanks. I’m joyful to be right here.

Jacobsen: First query: How have anthropogenic local weather change and inhabitants progress worsened water shortage within the Center East and Africa?

Temimi: There are a number of components at play in relation to water shortage within the Center East and North Africa (MENA) area. One of many main drivers is inhabitants progress, which will increase demand for water. Many elements of the MENA area already expertise excessive water stress, which means demand far exceeds accessible provide. As populations develop, this stress intensifies, particularly in city facilities and agricultural zones. In contrast to another areas that profit from renewable freshwater sources, many nations in MENA depend on non-renewable groundwater from deep aquifers. These aquifers are being depleted quicker than they’ll naturally recharge, making water shortage a rising disaster.

Local weather change has additionally worsened this drawback. Rising world temperatures result in elevated evaporation charges, lowering the general availability of floor water in lakes, rivers, and reservoirs. Moreover, altering precipitation patterns imply that some areas obtain much less rainfall, whereas others expertise excessive flooding that may harm infrastructure and pollute present water sources. In arid areas like North Africa and the Arabian Peninsula, local weather change has made droughts extra frequent and extreme. This not solely reduces accessible freshwater but in addition disrupts agriculture, meals safety, and livelihoods for hundreds of thousands of individuals.

One other main problem is air pollution and water high quality deterioration. As industries and concrete populations increase, so does wastewater discharge into lakes, rivers, and coastal waters. Within the Gulf area, desalination performs an important position in offering freshwater, however this course of has unfavorable environmental impacts. Desalination crops extract seawater and take away the salt, however additionally they discharge extremely concentrated brine again into the ocean. This will increase seawater salinity, making future desalination harder and expensive. In areas the place evaporation charges are already excessive—such because the Persian Gulf—this cycle of rising salinity creates long-term sustainability challenges for water administration.

Past pure components, there are additionally coverage and governance challenges. Many MENA nations depend on outdated water administration methods that don’t account for the truth of local weather change and speedy urbanization. Some areas nonetheless prioritize water-intensive agriculture, rising crops that require giant quantities of irrigation regardless of water shortage. There’s additionally an absence of coordination on transboundary water assets, which means nations that share rivers or underground aquifers wrestle to agree on sustainable utilization. Political conflicts within the area have additional strained water infrastructure, making it tougher for governments to implement long-term options.

In the end, the mixture of inhabitants progress, local weather change, air pollution, poor water governance, and regional conflicts has made water shortage probably the most urgent points within the Center East and North Africa. To handle these challenges, nations within the area should put money into sustainable water administration options, together with water recycling, improved irrigation effectivity, higher governance, and regional cooperation. With out instant motion, the area faces a rising water disaster that can impression not solely consuming water provides but in addition agriculture, vitality manufacturing, and financial stability.

So it’s a vicious cycle that we get caught in. 

Jacobsen: What about components like elevated rainfall variability? With local weather change results, we’re seeing localized climate occasions that fluctuate dramatically from season to season. As an illustration, one yr, there could also be heavy rainfall, and the following, extended dry spells.

Temimi: Within the first a part of my reply, I centered on anthropogenic components—issues that people are inflicting, which, in flip, put extra stress on water assets. Nonetheless, as you talked about, there are additionally pure local weather components—particularly shifts in rainfall distribution—that have an effect on water availability within the MENA area.

One key difficulty is that local weather change is making excessive climate occasions extra frequent. For instance, within the UAE, 2024 noticed an distinctive rainfall occasion. This was just a few years after one other main occasion in 2016. On condition that the UAE’s annual precipitation averages round 100 millimeters, receiving multiples of that quantity in only a few hours is extremely important.

What we’re observing isn’t essentially a rise in total annual rainfall however quite an increase within the frequency and depth of maximum rainfall occasions. Which means that whereas some years expertise torrential downpours, they’re typically adopted by lengthy durations of drought. This sample is a part of the broader local weather shift—the place the very best percentile of uncommon climate occasions is rising.

Jacobsen: Let’s go into desalination, which is usually talked about as an answer to water shortage. Once we speak about industrial-scale desalination, what precisely does the method contain?

Temimi: In lots of nations inside the Gulf area, desalination gives practically 90% of freshwater for the inhabitants. This implies it’s being performed at an unprecedented scale. To fulfill such a excessive demand, large-scale desalination crops function repeatedly.

The method begins with seawater intakes, that are positioned deep within the ocean to attenuate points like turbidity and air pollution. The seawater is then pumped by way of high-pressure membranes, a course of often called reverse osmosis. These membranes filter out salts and impurities, permitting freshwater to emerge on the opposite aspect. After that, the water undergoes extra therapy to remineralize it, guaranteeing it’s secure for consumption.

To handle vitality consumption considerations, some Gulf nations at the moment are experimenting with solar-powered desalination. Within the UAE, as an example, photo voltaic vitality is getting used to energy desalination crops, making the method extra sustainable. For the reason that area has ample daylight and a limiteless provide of seawater, this strategy considerably reduces the carbon footprint of desalination.

Moreover, some nations retailer extra desalinated water in underground aquifers for long-term use. That is a part of their strategic water reserves, guaranteeing a backup provide throughout drought durations or water emergencies.

Jacobsen: How a lot vitality does it take to supply freshwater for 90% of a rustic’s inhabitants by way of desalination? Additionally, what’s the price per liter or per gallon for this course of?

Temimi: The vitality requirement for desalination varies relying on the know-how used. Conventional thermal desalination (which boils seawater to separate salt) is extraordinarily energy-intensive, requiring 10–15 kilowatt-hours (kWh) per cubic meter of water. In distinction, reverse osmosis—which is now the dominant methodology—makes use of round 3–4 kWh per cubic meter.

To place that in perspective, a big desalination plant can eat lots of of megawatts of electrical energy day by day. In Saudi Arabia, the place desalination is a serious water supply, the vitality used for desalination accounts for about 20% of whole electrical energy consumption.

As for price, the value of desalinated water depends upon vitality prices, plant effectivity, and placement. As renewable vitality (resembling solar energy) turns into extra widespread, we count on desalination prices to lower, making it extra sustainable in the long term.

To be trustworthy, Scott, I don’t have the precise quantity, so I don’t wish to speculate. However I do know that desalination is expensive. Nonetheless, within the MENA area, particularly within the Center East, many nations have an abundance of oil and fuel, so vitality prices are comparatively low.

As well as, some nations, significantly the UAE, are diversifying their vitality sources. I point out the UAE steadily as a result of I labored there for a couple of years, so I’m accustomed to a number of the particulars. Apart from oil and fuel, additionally they make investments closely in photo voltaic vitality—utilizing concentrated solar energy (CSP) and photovoltaic (PV) know-how—in addition to nuclear vitality. The Barakah Nuclear Plant, as an example, generates important energy, a few of which might assist the desalination crops and ease the vitality burden.

One other issue that impacts desalination prices is authorities subsidies. In lots of Gulf nations, the price of water is partially or totally sponsored, making it extra reasonably priced for customers. Nonetheless, the true price of desalination is far increased when contemplating the vitality enter, infrastructure, and upkeep.

Moreover, the geography of water distribution will increase prices. Desalination crops are sometimes positioned on the coast, on the lowest elevation, since they depend on seawater consumption. Nonetheless, many of the water demand is inland, at increased elevations, which means the water should be pumped over lengthy distances. This provides a major vitality price to the general course of, along with the desalination prices themselves.

Jacobsen: What are the implications of over-extracting groundwater?

Temimi: The instant consequence of groundwater over-extraction is land subsidence, which occurs when aquifers lose an excessive amount of water too rapidly. It is a drawback not simply within the MENA area but in addition in locations like California, the place extreme groundwater pumping has brought on complete areas to sink.

Land subsidence happens as a result of groundwater helps assist the burden of the soil. When that water is eliminated, the land above it collapses, resulting in sinking terrain, cracked foundations, and infrastructure harm. In some circumstances, it could actually additionally result in the formation of sinkholes, although subsidence is the extra frequent difficulty.

One other main drawback is that almost all aquifers within the MENA area are non-renewable. For instance, in North Africa, there’s a large aquifer beneath the Sahara Desert that nations like Libya have tapped into for large-scale water initiatives. A well known instance is the Nice Man-Made River, an enormous synthetic water system that pumps water from deep aquifers in southern Libya to coastal cities.

The issue with initiatives like that is that the water in these deep aquifers has been there for hundreds of thousands of years and doesn’t naturally replenish. If extraction continues on the present price, Libya may deplete these water reserves in simply 50 years. That is an irreversible loss as a result of as soon as the aquifer is emptied, it can’t simply be refilled.

In coastal areas, groundwater over-extraction has one other severe consequence: seawater intrusion. Usually, underground freshwater creates a pure barrier that stops seawater from coming into inland water provides. Nonetheless, when an excessive amount of groundwater is pumped out, seawater seeps in, contaminating freshwater aquifers.

As soon as seawater intrusion happens, reversing the harm is extraordinarily tough. Even when the water desk rises once more because of rainfall, the salts and minerals from the seawater stay within the soil and groundwater. It might take many years and even centuries for the pure stability to be restored. This difficulty has already affected areas in North Africa, the Arabian Peninsula, and elements of South Asia.

Jacobsen: What in regards to the socioeconomic impression? So, not trying on the geotechnical aspect, the quantity of water extracted, or the method of extraction, however quite the way it impacts odd individuals—how does water shortage within the MENA area have an effect on governance and society? In different phrases, how does the management of those nations reply when there may be variability in water provide? Is that this a serious socioeconomic issue?

Temimi: Sure, water shortage is completely a serious socioeconomic difficulty. Many industrial sectors, financial actions, and day by day life requirements rely closely on water assets.

Take Tunisia, for instance. The nation depends considerably on tourism, significantly in the course of the summer time season, when demand is highest. Nonetheless, summer time additionally occurs to be the driest time of the yr. If the nation doesn’t obtain enough rainfall within the fall and spring, individuals already know they’re in for a tough tourism season. This results in water rationing, restrictions, and financial losses for resorts, resorts, and different companies within the hospitality sector.

Past tourism, agriculture is among the many most instantly affected sectors. When water is scarce, it immediately reduces crop yields, which in flip impacts meals safety and export revenues. This turns into a good greater difficulty when exterior components compound the issue. As an illustration, in North Africa, when the battle in Ukraine started, many nations within the area confronted a scarcity of wheat as a result of they’d relied closely on Ukrainian imports. On the identical time, North Africa was additionally experiencing a drought. The mixture of those two crises exacerbated meals shortages, elevated inflation, and triggered public unrest.

So sure, the impression of water shortage goes past simply the setting—it has multi-faceted penalties for politics, economic system, meals safety, and social stability throughout the area.

Jacobsen: What about regulatory modifications? Are there components associated to deregulation or elevated regulation that would assist mitigate the results of water shortage, even when infrastructure is already in place? In different phrases, can governments implement coverage options that make nations extra resilient to fluctuating water availability?

Temimi: When dealing with water shortage—particularly in North Africa and the MENA area—the important thing issue isn’t just coverage, however the situation of present infrastructure. In my view, the best method to mitigate the impression of water shortages is guaranteeing that water infrastructure is dependable and environment friendly.

For instance, a rustic wants:

  • A sturdy water provide and distribution system that may effectively transport water the place it’s wanted.
  • Leak-proof pipelines to attenuate water loss because of evaporation or seepage into groundwater.
  • Dams and reservoirs that seize and retailer as a lot rainfall and runoff as doable.
  • Sensible water administration techniques that may allocate and distribute water strategically based mostly on want.

One key problem is regional water switch. If a rustic experiences heavy rainfall within the north however drought situations within the south, it will need to have the infrastructure to maneuver water effectively from one area to a different. This is applicable to east-west water distribution as nicely. With out flexibility in shifting water throughout areas, shortages develop into way more extreme.

Insurance policies and laws play a job, however with out the right engineering options, legal guidelines alone can’t repair water shortage. Governments should put money into infrastructure growth and technological developments in water conservation, desalination, and effectivity. In any other case, the impression of regulation will all the time stay restricted.

After which, these insurance policies and laws impression completely different sectors of the economic system, together with agriculture, business, and home water use. Nonetheless, the results fluctuate relying on the nation and area.

Most often, agriculture is the biggest client of water, typically utilizing greater than industrial or home sectors. Nonetheless, in some areas, business can surpass agriculture in water demand, relying on financial actions. Whereas governments can implement insurance policies to manage water use, demand can’t all the time be simply managed.

In my view, good insurance policies alone will not be sufficient—they solely work successfully if the nation has the infrastructure to mitigate water shortages and shortage. With out robust infrastructure, even well-designed water conservation insurance policies could have restricted impression.

Jacobsen: Which nations do you assume are the furthest forward in infrastructure growth and technological adoption? Are there nations that, regardless of local weather change and rainfall variability, are well-prepared for many water shortage eventualities?

Temimi: I’d say the UAE once more.

The UAE is a rustic with little or no precipitation, but it has taken main steps to seize and retailer as a lot rainfall as doable. Along with rainwater harvesting, the nation has developed a cloud seeding program—probably the most superior and operational within the MENA area.

For over a decade, the UAE’s cloud seeding program has deployed plane outfitted with flares to stimulate rainfall when situations are favorable. These pilots and meteorologists actively monitor climate forecasts, and once they detect appropriate cloud formations, they fly out to seed the clouds and improve precipitation. This program isn’t just experimental—it’s totally operational, with devoted groups and assets. In my view, this is likely one of the most forward-looking water administration initiatives within the area.

Past cloud seeding, the UAE has additionally constructed a strategic water distribution community for aquifer recharge. When the nation desalinates extra water than it instantly wants, it pumps the surplus into underground aquifers within the Western area. This gives long-term water storage, guaranteeing reserves can be found throughout future droughts.

One other main infrastructure venture is in Abu Dhabi, the place the nation has constructed a Strategic Tunnel Enhancement Program (STEP). Many main cities worldwide have wastewater therapy crops positioned close to coastal areas. The UAE’s system is designed in order that wastewater flows by gravity towards these therapy crops, the place it’s processed earlier than being discharged into the ocean.

General, the UAE has built-in a mixture of superior applied sciences, sustainable water administration methods, and infrastructure initiatives to cut back dependence on rainfall and safe water provides for the long run. Within the MENA area, they’re among the many most proactive in making ready for future water challenges.

In Abu Dhabi, wastewater follows a gravity-driven system, flowing towards the bottom level. Nonetheless, as soon as it reaches town of Abu Dhabi, the water is directed again into the desert through a big underground tunnel that transports it deep into the inside. On the finish of this technique, there’s a large wastewater therapy plant, the place the water is collected in a deep nicely with high-capacity pumps. These pumps deliver the water again to the floor, the place it undergoes therapy.

As soon as handled, the water is repurposed for large-scale irrigation and afforestation initiatives. This initiative goals to remodel desert landscapes into inexperienced areas, essentially altering land cowl. When you change the land’s shade, it has wide-reaching environmental impacts, together with modifying native local weather situations, lowering mud storms, and enhancing air high quality. This technique is a long-term effort to introduce sustainable greenery right into a area that’s naturally arid.

Jacobsen: What components ought to North People take into account when analyzing water shortage within the MENA area? Some assets which might be scarce in MENA could also be ample in North America, so what are the important thing variations they need to perceive?

Temimi: The fact in North America is totally completely different. Within the MENA area, water is an especially restricted useful resource, however in North America, there may be far larger availability. For instance, the Nice Lakes alone, which straddle Canada and the U.S., comprise sufficient freshwater to maintain generations.

Nonetheless, North America does face challenges that would profit from infrastructure enhancements. Within the U.S., one main difficulty is regional water distribution. Whereas the central U.S. has important water availability, the western U.S.—particularly California, Nevada, and Arizona—steadily experiences droughts. As an alternative of simply constructing extra dams, funding in large-scale water transport infrastructure may very well be a viable resolution.

A comparability with Libya gives an fascinating case examine. Libya’s Nice Man-Made River transports water from deep desert aquifers within the south to northern coastal cities over a 1,000-kilometer distance. The venture contains man-made reservoirs within the desert to manage water movement and break the slope of the channels.

An identical water switch system may very well be thought-about in North America, however at a good bigger scale. Indonesia affords one other instance—there, rainwater from the north is transported by way of a large synthetic canal to the southern areas. Alongside the way in which, this low-salinity rainwater mixes with high-temperature, high-salinity geothermal water, making a pure desalination impact.

These kinds of regional water administration initiatives—whether or not in MENA, Indonesia, or North America—provide revolutionary options that would assist stability water assets between completely different areas.

Jacobsen: In North America, intra-regional points resembling commerce tariffs have important results on manufacturing, useful resource supply techniques, and cross-border infrastructure initiatives. These limitations can impression how assets are distributed throughout Canada, the U.S., and Mexico, making large-scale developments extra complicated.

What are some related intra-regional points within the MENA area? There are extra nations concerned than in North America, however broadly talking, what challenges assist or hinder main infrastructure initiatives that would profit all populations within the area quite than only a single nation?

And whereas we’re at it, go forward and remedy the Israel-Palestine battle for me.

Temimi: Within the MENA area, one main intra-regional water dispute proper now’s the difficulty of the Grand Ethiopian Renaissance Dam (GERD). Ethiopia is constructing this large dam on the Blue Nile, which is likely one of the main tributaries of the Nile River. It is a main concern for Sudan and Egypt as a result of it can considerably cut back the quantity of water flowing downstream into these nations.

There’s an intergovernmental committee that features representatives from Ethiopia, Sudan, and Egypt to debate the impression of the dam, however as soon as GERD is totally operational, it can inevitably have long-term penalties on Egypt’s and Sudan’s water provide. Given how a lot Egypt depends on the Nile for agriculture, consuming water, and financial exercise, this stays a extremely delicate geopolitical difficulty.

On the subject of water, it’s a matter of survival. Even when neighboring nations share a typical tradition, faith, or historic ties, water disputes typically override these connections. For instance, many nations within the MENA area are Arab and Muslim, with related cultural and linguistic backgrounds. However in relation to water safety, nationwide pursuits all the time take priority.

One of many largest challenges is that political borders don’t align with hydrological borders. Many main rivers and aquifers within the MENA area cross a number of nations, resulting in transboundary water disputes. Every nation desires to seize and management as a lot of its water assets as doable, which makes it tough to determine cooperative agreements.

Jacobsen: Good night. Thanks in your time—I recognize it.

Temimi: Certain. Thanks, Scott. It was a pleasure speaking to you. 

Jacobsen: I hope your son is doing nicely. 

Temimi: Superb. Take care. Bye-bye.

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

BN SeaCon 2024, Revival of Reason 2025, and Community

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): A Further Inquiry

Publication Date (yyyy/mm/dd): 2025/04/23

Mandisa Thomas, president of Black Nonbelievers Inc., discussed the success of BN SeaCon 2024, highlighting its vibrant community, inspiring speakers, and positive attendee feedback. She praised Labadee as a standout port and emphasized the importance of early registration for BN SeaCon 2025. Thomas introduced Revival of Reason 2025, a secular gathering focusing on activism, justice, and community building. It featured speakers like Mubarak Bala and performances from Godless Gospel, the event aims to empower nonbelievers. She stressed the need for continued support, engagement, and optimism in the secular movement, urging participation in upcoming initiatives to strengthen the community.

Scott Douglas Jacobsen: Today, we are here with Mandisa Thomas. She is the president and founder of Black Nonbelievers Inc. She is based in Atlanta, in the United States. It has been a few months since we last talked, and a lot has happened—both in the movement generally and in the work you have been doing. So, first things first, we will start on a high note and try to end on a high note as well. How was BN SeaCon 2024?

Mandisa Thomas: It was fantastic Scott, thank you for asking! We had a complete program featuring Chris Cameron, author of Black Freethinkers, Teddy Reeves, the religion curator at the National Museum of African American History and Culture. We screened the film God Talk, which featured me and other BN members.

We also featured Kristie Puckett, an abolitionist from Charlotte, North Carolina, Candace Gorham and Deana Williams. Deana and Chris are now on the BN board, and we discussed organizational updates and improvements. 

All of our cruise conventions are great, but this one, in particular, felt especially inspiring. It fostered strong community building, and attendees truly appreciated that. Many of the attendees expressed excitement about returning.

This was our first time sailing with Royal Caribbean, on the Independence of the Seas, and while it is one of their older ships, it was very state-of-the-art. People liked their accommodations, the food, and the nice conference room. The ship’s onboard activities were great too.

Jacobsen: What was the feedback from participants, and how were the speakers and keynotes received?

Thomas: Oh, wow, the feedback was overwhelmingly positive. Everyone had a fantastic time, and the overall sentiment was that the experience was enjoyable and rewarding. There were varying opinions on the ship’s features and amenities, but everyone enjoyed the speakers and sessions. We also received rave reviews on the organization of the event itself, which was truly appreciated.

As far as the speakers, many topics were covered, including justice for incarcerated individuals and reproductive health. Chris Cameron talked about his journey from being incarcerated to becoming a professor and an atheist. Alfred “Dragnauct” Mimms discussed how to debate Christian creationists, and Candace Gorham led us with some mindfulness meditation.

We also hosted one of our After Dark sessions, where we unpacked sex and sexuality, especially given the incoming Presidential administration. We always have dinner together in the ship’s main dining room, which leads to great conversations, and some impromptu planning. For example, one night, a group of us went to see the ice skating show that was featured.

Jacobsen: If you had to rank your ports of call, would it be Miami, Labadee, or Falmouth?

Thomas: My number one was Labadee, it was fantastic! At the beginning of the year, people were worried about visiting that port because of the political unrest that arose in Haiti. There was so much going on that people were understandably concerned.

There were some cancellations to Labadee earlier in the year, however, because Labadee is a private port operated by Royal Caribbean. When I tell you it was beautiful, I genuinely mean it. The port provided an opportunity to learn about the history of that part of Haiti and the local people. It is very well maintained; the beaches, landscape, and everything about it was stunning.

I’m glad they kept Labadee as part of the itinerary. By the time we arrived, concerns about the unrest had eased, and it was clear that the port was very safe. It is well-secured and separate from the rest of the island, with the unrest occurring hundreds—if not thousands—of miles away.

Everyone who got off the ship was pleased with Labadee. The experience was breathtaking, and I gave it a five-star rating.

Jacobsen: For those who want to attend in 2025—which is approaching faster than people think—what should they keep in mind about pricing, attendance, and early bird registration?

Thomas: BN SeaCon will return in 2025, and we will sail on the Carnival Horizon. We have sailed on that ship twice before, and it is amazing.

It is always best to make your deposit early. We have had some challenges with the booking link because we are trying to make it easier for those who want to book with double occupancy—whether with partners or family members. There have been a few hiccups, but we have fixed them.

When we send out updates about what to expect for the cruise, we ask attendees to review them carefully. We must also always check the guidelines and regulations of the cruise line and the expectations set by BN. We want everyone to have a wonderful and fulfilling experience and strive to make the event as inclusive and welcoming as possible.

While not everyone will necessarily get along, the experience is so engaging that many attendees form lifelong friendships and connections. It is also important to consider the extra packages. The initial fare includes your cabin and convention registration, but additional expenses—such as Wi-Fi, beverage, and decor packages—should be considered when planning the trip.

It is an undertaking, and the financial aspect should be planned throughout the year. That is why it is always best to book, register, and budget in advance.

One important feature of cruising is that you can pay incrementally, which is how we structure our format. However, it is also essential to understand that there are associated costs for an organization that fundraises and hosts speakers. That being said, it is worth it.

We also strive to make it affordable and prepare attendees as much as possible. No one is ever left without information or support if needed. That is what we try to ensure—an all-inclusive, informative, and supportive experience.

Jacobsen: And one quick final note on that. Over the past several months, the movement has had natural hiccups. Mistakes happen, and personalities play a role, but I want to focus less on personalities and more on community. You spoke about the lifelong friendships people can make through a simple cruise. What is the importance of re-centering our movements on community rather than placing too much emphasis on personalities?

Thomas: I think personalities are a part of community—we cannot escape that. However, communities must incorporate a variety of elements. Focusing on the people, the issues we face, and how we address them together is crucial. And we must be careful not to prop up individuals to a standard of absolute perfection—otherwise, we risk becoming the institutions we criticize.

We would do ourselves a disservice by failing to recognize that, while there are many leaders in this movement, leadership comes with responsibility. While issues should be addressed, we must also be mindful of how we approach them and the severity of each situation.

We must not become unnecessarily punitive, especially toward individuals dedicated to the community and creating positive change. Of course, if someone is not acting in good faith, that is a different discussion. However, we should also uplift those focused on the community’s well-being.

I consider myself a personality to a large extent—people enjoy engaging with me, working with me, and appreciate my overall approach. However, my personality should never overshadow accountability, nor should unrealistic expectations be placed on any individual. We must ensure everyone has the proper support to do the necessary work.

Ultimately, the community should focus on people, resources, and collaboration. If there are strong personalities within said community, their actions should align with their influence, ensuring that their leadership remains rooted in genuine support and commitment to the movement.

Jacobsen: On other eventful, happy news, Revival of Reason 2025 happened before the 2025 cruise. What can you tell us about the Revival of Reason? Why is there a growing need for this kind of conference or event compared to other sociopolitical moments?

Thomas: Yes, the Revival of Reason plays on the idea of a traditional church revival or gathering. Typically, those events involve a weekend of music, food, song, and dance centred around worship and serving the church. However, we created the Revival of Reason, partly because of today’s political landscape.

We are witnessing the effects of Christian nationalism in the current presidential administration in the United States, and that is a significant concern. At the same time, people need to understand that organizations and communities exist where they can stay involved and engaged.

It was also an opportunity for attendees to learn about the work of Black Nonbelievers and our allies—those who support our mission. It was a chance to connect with fellow community members, especially when so many are experiencing despair. We wanted people to know that joy is still possible, that meaningful connections are still out there, and that there is a community advocating for evidence-based practices and solutions rooted in justice.

The event will also provide a space to connect with community creatives, activists, and others. And, of course, we had fun. There was learning, singing, dancing, access to resources, discussions on marginalized groups’ challenges, and strategies for working together as a community. It was a time to emphasize the importance of supporting our organization to uplift those who need us most.

Jacobsen: How are you doing? How are you feeling so far in the new year?

Thomas: It’s always a roller coaster ride, but so far, I’m good. 

Jacobsen: Regarding the Revival of Reason speakers, who were they, and what topics didthey be covering?

Thomas: Our keynote speaker will be activist Mubarak Bala, joining us virtually from Nigeria. For those who are not familiar, he was recently freed from prison after being charged and convicted of blasphemy, with his conviction later overturned. He has since been released, and we were fortunate enough to secure him as a speaker.

We had Candace Gorham, Chris Cameron, and Jeremiah Camara. Additionally, the Godless Gospel ensemble performed, featuring myself, Cynthia McDonald—who was a speaker—Nikki G from the Black Religious Trauma Network, and Shelley Segal as one of our performers. Tenzen, a BN member, participated.

We had Crea Santa from the Emory Secular Student Alliance at Emory University. The event featured a Spades tournament, a cookout, a homecoming ball, and a service project.

Jacobsen: What were your hopes regarding attendance, and key takeaways from the event?

Thomas: We realized that the Atlanta area was busy that weekend, with the Atlanta Auto Show taking place simultaneously. However, we were confident people would make time for Revival of Reason because of its importance.

The key takeaway is that Black Nonbelievers is still building back better. We have continued our work and have been improving and refining it with the same—if not more tremendous—enthusiasm and commitment to liberation that we have always championed.

We want people to know that we need support for this vital work. Whether through volunteering, donating, or becoming an official member—which we now actively encourage—we hope people see that our community is still vibrant. Black Nonbelievers is a thriving organization, and it will continue to grow stronger as more people get involved, support one another, and work together.

Jacobsen: Is there anything else we should consider as the year progresses? Legal and political challenges are ahead, but are there more positive things we can look forward to?

Thomas: Absolutely. I encourage people to get involved with their local communities and organizations. If an event resonates with you, please attend and support them, events like the upcoming BNSeaCon and recent the Revival of Reason. And if you cannot attend in person, you can still participate virtually.

It is also important to remember that many are still working on the ground, advocating on our behalf. Do not give up. Even in difficult times, know that there are communities out there to support you. We are all working together, and that is what matters.

Jacobsen: Mandisa, thank you very much for your time today. I appreciate it.

Thomas: All right. Thank you.

Jacobsen: Take care. Bye.

Thomas: You too. Bye-bye.

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

Afghan Diaspora in Toronto: Advocacy, Feminism, and the Fight for Freedom

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): A Further Inquiry

Publication Date (yyyy/mm/dd): 2025/04/23

The Fahim Dashi Foundation, established in memory of the late Afghan journalist and National Resistance Front spokesperson Fahim Dashty, is a Toronto-based non-profit organization dedicated to supporting press freedom and civil society initiatives. Marwa Dashti highlights Canada’s role and potential in advocating for Afghan rights, urging deeper commitments aligned with its feminist foreign policy. She draws a distinction between reform-driven feminism in the West and resistance-based feminism in Afghanistan. Dashti emphasizes the shared responsibility of men and the global community in challenging the regime. She underscores the urgency of storytelling, the role of historians, and the stark contrast between life in Toronto and life under authoritarian rule.

Scott Douglas Jacobsen: From a Canadian, particularly Torontonian, perspective, the Afghan diaspora is significant. Since August 2021, Canada has resettled over 55,000 Afghans through programs for government-affiliated individuals and vulnerable populations. Toronto has the country’s largest Afghan community, with more than 54,000 Afghan Canadians in Ontario as of the 2016 Census. Afghan Women’s Organization and the Afghan Association of Ontario offer key settlement services. Groups like Canadian Women for Women in Afghanistan focus on education and human rights. What do you think of this?

Marwa Dashti: The Afghan community in Canada has been very active, and I’m grateful for that. I also recognize that the Canadian government has been supportive—they’ve accepted many refugees and provided platforms for us to advocate for our country.

But there is still more that can be done. As a country that champions a feminist foreign policy, Canada has the capacity—and I believe the responsibility—to do more. Whether it is through sustained diplomatic pressure, increased humanitarian aid, or stronger support for Afghan-led civil society efforts in exile, there is room to grow.

Jacobsen: When you see Afghan women fighting for their rights—whether in exile, in-country, or regionally, such as through the United Nations—how would you compare and contrast that with how women in Canada fight for their rights? In other words, how should people calibrate the level of urgency and fire in their belly that they bring to activism?

Dashti: I’ve said this before, but I will say it again—because it is important.

In Western countries, feminism is primarily about gaining rights within the state’s framework. It is about reforming laws, policies, and institutions that already exist. But in Afghanistan, feminism is about challenging the regime’s existence. It is not reform—it is resistance.

That is an entirely different kind of fight. It comes with unimaginable risks—threats, imprisonment, torture, and even death. And yet, Afghan women are still doing it. They are showing a level of courage that is inspiring and, quite honestly, unprecedented in many parts of the world.

So, when people in countries like Canada fight for their rights, I think it’s essential to maintain perspective. That does not mean their causes are invalid—rather, we must recognize that some people are fighting under open authoritarianism, without legal protections, and with everything at stake.

Jacobsen: Where do you think Canadians believe they have achieved gender parity but have not? And where do they believe they do not have parity, but they actually do? In other words, how do you view miscalibrations in the public understanding of gender equality—where people might be misreading the situation?

Dashti: Honestly, I am not the right person to answer that.

I have not lived in Canada long enough to analyze those aspects properly. Even during my time here, I’ve been deeply focused on countries like Afghanistan and Iran because the urgency is so great.

Unfortunately, I do not feel qualified to assess gender parity trends in Canada in that level of detail.

Jacobsen: What is the role of men in fighting against the regime that has taken over Afghanistan? This is not just a women’s war. It affects everyone. So what is the responsibility and role of Afghan men—and men more broadly?

Dashti: You are absolutely right. This is not just a women’s fight.

Yes, women face a uniquely severe form of oppression in Afghanistan, which is why the world’s attention rightly focuses on them. But men have also been stripped of their rights. Many men are also living in fear, under threat, and suffering.

Let’s be honest: when it comes to the international community, the majority of decision-makers and policymakers are still men.

That means men must also be part of the solution. Whether in positions of power abroad or as allies and advocates within Afghan communities, men must speak up, stand with women, and resist the regime. Change will not happen unless everyone is involved.

So yes, if most of the decision-makers are men, then, of course, their role is going to be very important in shaping the future of Afghanistan. Men must be part of this conversation—not just in Afghanistan, but globally—especially when they are the ones in positions of institutional and political power.

Jacobsen: What organizations or associations have been important in the fight for equality in Afghanistan?

Dashti: Thankfully, many organizations are doing critical work in Afghanistan to support human rights and women’s rights.

One of the most impactful has been Vital Voices. They’ve helped evacuate many at-risk individuals from Afghanistan, including journalists and women leaders.

Several smaller, local organizations are also doing their best under impossible conditions. The Dashti Foundation has consistently worked with the Global Foundation, which has supported us across multiple events and projects.

We also have organizations like Reporters Without Borders, which continue to advocate for press freedom. So, on both ends—internationally and locally—there are groups stepping up to help in any way they can.

Jacobsen: Do you think enough stories are being told about Afghanistan right now?

Dashti: No—not at all.

The cruel reality is that Afghan people do not have a platform to raise their concerns. The international spotlight has moved on. It shifted too quickly to other territories, so we have lost much of the global attention we desperately need.

We do not even have the space to speak about these issues—let alone to choose how we want those stories to be told, in our voices, with our cultural nuances and lived experiences.

Jacobsen: Who else, besides journalists, can help tell these stories? I mean those who can help characterize Afghanistan’s emotional and cultural texture—not just factual reports or survival narratives, but something that captures the colours, sounds, and feelings of living under Taliban rule.

Dashti: Historians will play a major role in the storytelling of this era.

Because the fight in Afghanistan right now is not just about surviving oppression—it is about ensuring that history remembers. It is about making sure the world knows that there were people—women, journalists, students, educators—who resisted.

Some stood up for justice, even when it was taken from them.

Jacobsen: What stands out most about Torontonian life, contrasting your experiences in Pakistan, Albania, or Kabul?

Dashti: Oh—I would say the biggest difference is the Freedom.

Here in Toronto, you feel a sense of stability. You can walk outside without fear, speak your mind, organize, study, and plan a future.

That sense of normalcy, of just being able to live, is something I will never take for granted. Because I know what it feels like to live without it.

Jacobsen: Thank you for the opportunity and your time, Marwa.

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

Arie Perliger on Far-Right Extremism, Counterterrorism, and Democratic Challenges

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): A Further Inquiry

Publication Date (yyyy/mm/dd): 2025/04/16

Professor Arie Perliger discusses the evolution of far-right extremism in the U.S., highlighting its ideological diversity, decentralization, and increasing overlap with Christian fundamentalism and misogynistic narratives. He contrasts U.S. and Canadian far-right movements, noting their differing attitudes toward federal authority. Scott Douglas Jacobsen asks about extremist motivations, online platforms, and counterterrorism. Perliger critiques the erosion of democratic principles in counterterrorism policies, citing historical overreaches in Canada, the U.K., and the U.S. He argues that social media platforms, like X and Bluesky, have become echo chambers, limiting discourse. The discussion underscores democracy’s struggle with balancing security and civil liberties.

Scott Douglas Jacobsen: Today, we are here with Professor Arie Perliger, the director of the graduate program in security studies at the University of Massachusetts Lowell and a leading expert in counterterrorism and counter-extremism. He previously served as the director of counterterrorism studies at the U.S. Military Academy at West Point, a renowned institution. For over 18 years, Professor Perliger has studied political violence, foreign extremism, and the agencies advising on security policy—such as the FBI, CIA, and U.S. military leadership. His research has been cited in more than 1,300 academic works and has informed policymakers and practitioners. He also contributes to public discourse through major media outlets, including The New York Times, the BBC, and Newsweek—those so-called legacy media outlets.

Given the current atmosphere of disrespect for expertise and for those who possess more than just superficial or Wikipedia-level knowledge, this series on counterterrorism and counter-extremism is both timely and important. Although there are many national differences, there are also many shared concerns. The ethical and social issues at stake are significant. Still, the nuances and facts need to be carefully sorted out.

Thank you for joining me today—I appreciate it. How have far-right extremist groups in the U.S. evolved in their tactics and recruitment strategies from 2010 to 2025?

Prof. Arie Perliger: There are several aspects to the changes we have observed in the landscape of far-right extremism in the United States. First, it is important to remember that this is an ideologically diverse landscape. While many assume it is a single, unified white power movement, that is untrue. There are substantial differences between groups. Some focus on promoting anti-government and anti-federal ideologies—concentrating on what they perceive as the tyrannical, oppressive, and intrusive nature of the federal government and its proxies. Their main aim is to protect the American people from what they consider the “big bad” federal government.

On the other hand, there exists an entire ecosystem of white supremacist, xenophobic, and nativist groups. These range from various neo-Nazi, accelerationist skinheads to more traditional KKK chapters spread across the country. In addition, we see groups and movements that blend Christian fundamentalism with far-right ideology—whether they are Christian identity groups promoting white supremacism and anti-Semitism through their unique interpretations of religious texts or pro-life extremist groups that intensify their violent campaigns against the abortion industry using religious rhetoric.

It is important to remember that we are not discussing a single, unified entity. Although there have been instances of collaboration—such as during the Unite the Right rally in Charlottesville in 2017 and the events of January 6, 2021, when many different far-right groups came together—on a day-to-day basis, they continue to operate independently and maintain their own distinct online spaces.

The second important thing to acknowledge is that, in the 1960s, 1970s, and even the 1980s, many far-right groups were structured and hierarchical and had clearly identified leadership. There was also a level of formalization, whether through membership rosters, subscriptions, or other organizational structures.

However, over the last two or three decades, we have seen the gradual disintegration and transformation of the far-right into a host of decentralized communities. Rather than engaging in organized activism, these communities encourage individuals to operate independently and act independently. This shift goes beyond the concept of leaderless resistance, which was promoted in the 1990s by figures like Louis Beam. Instead, it aligns with what we might describe as a direct action philosophy—encouraging local, independent associations to take power into their own hands rather than waiting for orders from a centralized authority.

Environmental movements, which embraced direct action many years ago, have been a key inspiration for this model.

The last point I will make is that we are seeing a convergence of additional ideological motifs into far-right discourse. This includes:

  • A growing embrace of openly misogynistic extremist narratives has enabled far-right groups to mobilize increasing numbers of young men.
  • The fusion of American isolationism with perceptions of white supremacy and white exceptionalism.
  • The adoption of specific economic policies they believe will benefit white people.

In short, these movements are increasingly willing to adopt and integrate new ideological narratives into their broader frameworks.

Jacobsen: There are a lot of American domestic terrorist groups:

  • The Base
  • The Seattle Mothman Division
  • The Aryan Brotherhood
  • Some factions within the Canadian Armed Forces
  • The Boogaloo Movement
  • The Oath Keepers
  • The Proud Boys
  • The Three Percenters

Perliger: Let’s put it this way—many of these movements tend to disregard national borders, particularly between Canada and the U.S. For many of them, the same societal and political issues they perceive as problems in the U.S. also manifest in Canada.

There is, I would argue, a cross-pollination between far-right activity in both countries. However, one significant difference is that Canada does not have as strong an anti-federal, anti-government ideology as the American far-right. This is likely due to several factors, including:

  1. The weaker central authority of the Canadian federal government compared to the U.S.
  2. The more dispersed nature of political power in Canada.
  3. The absence of a singular executive figure like a U.S. president makes it harder for far-right groups to coalesce around a narrative of tyranny.

That said, in nearly all other aspects, Canada significantly represents the same far-right groups we see in the U.S.

Jacobsen: If you were to take some of the groups above—anti-terrorist groups, black identity extremists, incels, anarchists, and far-left extremists—what are the common sociological threads among these groups of the perpetually disgruntled?

Perliger: It is crucial to distinguish between all these groups. Extremist misogyny, such as that found in incel subcultures and communities, represents a different type of societal threat and concern. The fact is that, for the most part, incel subcultures do not engage in the kind of violent activism that we see among other extremist groups.

However, we see this among environmental extremist groups, where direct action and open activism are encouraged. These groups often share an ethos similar to far-right groups—challenging the government, provoking government authorities, and attempting to delegitimize federal agencies and their proxies through on-the-ground activism.

For example, you may recall the Cliven Bundy standoff with agents of the Bureau of Land Management (BLM) in the United States. This conflict arose over grazing rights, as Bundy allowed his cattle to graze on federal lands without paying the required fees. The federal government argued that he needed to pay for grazing the land, which led to a prolonged conflict. Bundy stood his ground, eventually escalating into a standoff reminiscent of Waco.

Similarly, far-left extremist environmental groups often confront federal agencies to promote their eco-ideology. This can take the form of disrupting activities by federal and local agencies, sabotaging initiatives by the energy sector, or interfering with tourism industries that they believe are harming the environment.

While these groups may differ ideologically, we do see some similarities. One major commonality is a profound lack of trust in and animosity toward the central government. Across these movements, there is a shared belief that centralized power is inherently ineffective and dysfunctional and does not represent the interests of the people. Many also believe governments actively seek ways to undermine civil liberties and constitutional rights.

In that sense, these groups have a similar approach to the federal government. 

Jacobsen: Speaking of the federal government—this is a two-parter.

The first part: The non-employee employee of DOGE made a gesture twice, moving his hand forward and backward from chest to right-side high in an arc. What is your interpretation of that gesture—both in terms of what it is or is not and symbolically? The second part is more substantive than cultural commentary: Do these groups seek to amplify their visibility by making prominent gestures, and do people interpret those actions as emboldening themselves? The first part is important to get an expert opinion on. Still, the second part is even more important—how these movements interpret such gestures and actions.

Perliger: Yes. What Elon Musk did looks like a Nazi salute. I don’t know if that was his intention—only he knows. But it does look like one, and people’s concerns about it are valid. You cannot be intellectually honest and dismiss that possibility outright.

Figures like Musk—and, on a different level, Donald Trump and others—are so popular on the far right because they are doing exactly what I mentioned earlier. They are challenging the traditional sources of power within the federal government. They are perceived as emissaries—individuals who can bring this ideology into government and dismantle those elements of the state that far-right groups view as untrustworthy, overreaching, or disloyal to what they see as constitutional principles.

That is why, when Trump was elected for the first time, the far right was elated. They believed they had finally placed “one of their own” in the White House. If you examine Trump’s policy steps during his first three weeks in office, many were directly linked to cultural and social priorities that resonate deeply with the far-right base. These include:

  • The dismantling of diversity, equity, and inclusion (DEI) initiatives.
  • The rejection of what he labelled “radical gender ideology.”
  • The aggressive dismantling of certain power bases within the federal government.
  • The dramatic expansion of harsh immigration policies.

All of these policies align directly with predominant themes in far-right discourse. He knows exactly what he is doing—prioritizing the most visible and polarizing policy issues that will solidify his base among the far right.

Furthermore, the hyper-masculine tone and culture he promotes strongly appeal to groups like the Proud Boys, among others. These groups believe that many of society’s dysfunctions are the result of hostility toward men and the marginalization of traditional masculinity. This narrative fits perfectly into their worldview.

What Trump has done in these first three weeks has been about solidifying his base. I cannot predict what he will do over the next three years and 49 weeks. But for now, everything he does is a source of elation and celebration for the far right. If you examine far-right message boards, forums, and chats, their sentiment is clear—they believe they are “living the dream” right now.

From defunding liberal academic initiatives to enforcing stricter immigration policies, Trump is delivering exactly what they have been hoping for. Whether this approach will resonate beyond the far-right base and appeal to the broader center-right remains uncertain. But within the far-right ecosystem, they see these past three weeks as “Christmas come early.”

Jacobsen: The Proud Boys claim to be all about Christ, yet they ignore the biblical proverb, Pride goeth before a fall. Now, regarding X—formerly known as Twitter. How would you characterize its user base and commentary style?

Perliger: First, we often forget that all the social media platforms we use and form attachments to are private companies. Whether it’s TikTok, Instagram, or Facebook, these platforms are privately owned entities. They can operate however they choose.

So, every time I hear an outcry about how awful X has become, my response is: What exactly do you do when your local supermarket raises its prices? You go to a different supermarket. You go somewhere else. If you need to expose yourself on social media every day, that’s a different issue altogether. Now, regarding X—its algorithm has become awful. It is nearly impossible to find content that interests you.

Beyond that, there are several problems with X. The platform has now become much more of a breeding ground for extremists and radical fringe voices, which are gaining far more visibility than before. For example, Alex Jones has become significantly more prominent on X. Even if you never follow him or express interest in his content, it still finds its way into your feed. So, it’s clear that elements of X’s algorithm have become problematic.

Additionally, there is now virtually zero moderation across the platform regarding problematic content. That being said, I don’t understand why people are so angry about it. No one is forcing anyone to stay on X. Maybe people will find more productive things to do with their time instead of being on the platform.

Finally, I’ve noticed this migration to Bluesky, and that’s fine—I even have a Bluesky account. But honestly, Bluesky is just the same thing on the other side. It’s an endless stream of people on the left patting each other on the back.

So, if X has become an echo chamber for the right, then Bluesky has become an echo chamber for the left. And frankly, both of them are incredibly boring. They lack space for real debate, the exchange of ideas, intellectual challenge, and exposure to new perspectives. Without that, they are just places where people hear their own opinions repeated back to them over and over again. It’s boring.

Jacobsen: How do you balance counterterrorism strategies with democratic values, institutions, and freedom?

Perliger: Scott, we’ve been studying this issue for nearly 60 years and still don’t have a good answer. I think it’s clear that every country—every democracy, more accurately—is constantly trying to find the right balance between maintaining its democratic principles and ensuring its legitimacy on the one hand while, on the other, continuing to provide the most important public good: security and safety.

We all understand that these two objectives are, on some level, contradictory. In democracies, most citizens accept that they need to give up some of their freedoms to ensure reasonable safety and security. For example, we surrender certain privacy rights at airports because we understand these measures ultimately make us safer.

So, it is always about finding the right balance, which is what most countries attempt to do. The main challenge, however—especially in the realm of counterterrorism—is that terrorism is primarily a form of psychological warfare. Because of that, terrorism is most effective when it triggers overreaction, distorts public perception of the threat, or leads to biased decision-making.

As a result, many governments tend to overreact to terrorism, and in doing so, they risk undermining their own political culture and democratic traditions—ultimately benefiting the terrorists themselves. That is the real challenge.

Most countries, especially Western democracies, are grappling with this challenge, and how they respond often depends on political orientation, historical context, and legal traditions.

Take Germany, for example. Due to its history, Germany enforces stricter limits on free speech than other Western nations. This is because free speech was once used to promote extreme ideologies that led to some of the worst crimes in human history. As a result, German law criminalizes possession of Mein Kampf, and even displaying Nazi symbols in certain contexts can lead to imprisonment. Unlike in the U.S., where you might receive a fine for such actions, in Germany, you could end up in jail. These significant restrictions are embedded in the German constitution as a direct response to history.

In contrast, the United States, with its strong emphasis on the First Amendment, does not impose such restrictions. However, the U.S. employs other tactics—particularly through its international reach—to implement undemocratic measures against those it considers threats to national security. For example, as we speak, illegal immigrants are being held in Guantanamo Bay. And let’s not forget about the various black sites that still exist for intelligence and security purposes.

The key takeaway is that every democracy has, at some point, dramatically overreached and violated its core democratic principles.

Take Canada, for example. In October 1970, the Canadian government placed an entire province under martial law. You may remember that Trudeau’s father imposed martial law in Canada. An entire province was placed under martial law, leading to mass arrests and extreme violations of freedom of movement and freedom of association. Yes, I’m talking about millions of people essentially locked down in their homes. Thousands were arrested—all because the government was unable to handle an organization that, at most, consisted of a few hundred members. Yes, I’m referring to the FLQ Crisis of 1970.

Similarly, we can look at what the British did in Northern Ireland—engaging in political assassinations and extreme human rights violations when dealing with the conflict there. No democracy has not, at some point, overreached and violated its fundamental principles in the name of security.

No liberal democracy is immune from the temptation to overreact or overreach. The real test is whether these democracies can learn from their mistakes and recalibrate, ensuring that, for the most part, they maintain their democratic ethos and culture.

Or, to use a more recent example—what exactly did Trudeau do to those truckers? Yes, the government shut down their bank accounts. Even Trudeau himself would likely admit today that this was an overreaction.

Jacobsen: Thank you for the opportunity and your time, Arie.

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

The Evolution of Terrorism: Phil Gurski on Changing Tactics, Deradicalization, and National Security

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): A Further Inquiry

Publication Date (yyyy/mm/dd): 2025/04/09

Phil Gurski is the President and CEO of Borealis Threat and Risk Consulting. He worked as a senior strategic analyst at CSIS (Canadian Security Intelligence Service) from 2001-2013, specializing in Al Qaeda/Islamic State-inspired violent extremism and radicalization.  From 1983 to 2001, he was employed as a senior multilingual analyst at Communications Security Establishment specializing in the Middle East.  He also served as senior special advisor in the National Security Directorate at Public Safety Canada from 2013 until he retired from the civil service in May 2015 and as a consultant for the Ontario Provincial Police’s Anti-Terrorism Section (PATS) in 2015.  Mr. Gurski has presented on Al Qaeda/Islamic State-inspired violent extremism and radicalization across Canada and around the world.  He is the author of “The Threat from Within: Recognizing Al Qaeda-inspired Radicalization and Terrorism in the West” (Rowman and Littlefield) and “Western Foreign Fighters: The Threat to Homeland and International Security” (Rowman and Littlefield). He regularly blogs (Terrorism in Canada and the West – available on his Web site) and tweets on terrorism. Gurski explains how 9/11 changed terrorism, with groups like ISIS encouraging simple, unpredictable attacks. He critiques deradicalization programs, emphasizing the difficulty of proving ideological change. Canada lacks an intelligence culture, failing to prioritize national security. Compared to the U.S., Canada has fewer domestic extremists, yet Islamist extremism remains the dominant threat. Gurski argues that media censorship fails to prevent radicalization, as misinformation spreads rapidly online, fueling fear and misinterpretations of terrorist motivations and threats.

Scott Douglas Jacobsen: How have terrorist acts evolved over the past 150 years, particularly in this so-called fourth phase of terrorism?

Phil Gurski: Each group has its specialty, if you will. The IRA was known for bombings. The FLQ in Quebec also relied heavily on bombings in the 1960s and 1970s. Other groups focused on firearms, improvised explosive devices (IEDs), and booby traps.

9/11 was a turning point. Before that, hijackers didn’t intend to fly planes into buildings. During the peak of hijackings in the 1970s and 1980s—by Palestinian groups, Italian groups, and Japanese groups—they would take over a plane, fly it to Cuba, and demand something in return: the release of prisoners, money, political recognition, or even just media attention.

9/11 changed everything. The hijackers had no intention of landing in Cuba. They had no intention of surviving. Their goal was to crash those planes into buildings, killing themselves, the passengers, and everyone on the ground. That was unprecedented.

Interestingly, to my knowledge, we haven’t seen a similar large-scale attack since when planes were deliberately flown into buildings. Instead, groups like ISIS adapted.

ISIS perfected what I call the “Nike form of terrorism”—just do it. You don’t need an AK-47. You don’t need to hijack a plane. Just look around your house. Do you have a machete? A butcher block with a knife in it? Pick one up, go to a store, a synagogue, a mall—anywhere—and start stabbing people while yelling, “Allahu Akbar,” or something similar.

Or get in your car and drive. When did we start seeing vehicles used as weapons in terrorist attacks? We saw it in 2006 when an Al-Qaeda sympathizer drove an SUV into pedestrians at the University of North Carolina. We saw it in 2016 when a terrorist in Nice, France, killed 86 people by driving a truck into a crowd. London. Berlin. Barcelona. It keeps happening.

This is why terrorism has evolved. It has become simpler, easier to carry out, and harder to detect in advance. That’s the challenge security agencies are facing today.

To the best of my knowledge, only Islamist extremists use this kind of tactic. No other groups have adopted it in the same way.

For God’s sake, we even saw a golf club used in 2018 at a Canadian Tire in Scarborough. A woman who was an ISIS wannabe—she got as far as Turkey before being turned back—returned to Canada, put an ISIS bandana around her head, walked into a Canadian Tire, picked up a golf club, and started swinging it at employees.

Who would consider a golf club a weapon of terror? If you’ve seen me golf—it’s ‘a weapon of terror’ in my hands. I can’t golf for shit. But a golf club is not normally seen as a weapon of terrorism.

What ISIS has done is say, “Use whatever you can. You don’t have to be a rocket scientist for this. You don’t need to build an IED.”

Pressure cooker bombs—used in the Boston Marathon attack—can be made by anyone because the instructions are available online. That’s why the couple in Victoria tried to use the same method to attack Canada Day in 2013. Thankfully, they were thwarted by the RCMP. We’ve entered an era where anything can be used as a weapon in an act of terrorism.

Jacobsen: What about cases where former extremists or terrorists leave their groups and begin working on deradicalization efforts? I recently was interviewing the head of a group organized to combat antisemitism. We discussed individuals who have left extremist groups and now help to deradicalize others. How effective are these methodologies? Does having a former extremist bolster the message?

Gurski: I have a very biased view of the national security world. My working assumption—correct or incorrect—is: Once a terrorist, always a terrorist.

Deradicalization programs have been the rage for the past 25 years. Most countries have at least one at some level. The basic idea behind them is that, with the help of a mentor, psychologist, social worker, healthcare worker, or religious counsellor, you can get someone to abandon the ideology they held as a terrorist.

Maybe you can. Maybe you can’t.

The problem I—and many others—have identified is that a key distinction is rarely made: deradicalization versus disengagement.

  • Deradicalization means the individual no longer holds the extremist ideology. They no longer believe in the cause. They won’t advance it and might even advise others against it.
  • Disengagement simply means they stop engaging in terrorist activities, but it does not necessarily mean they’ve abandoned the ideology.

The difference is critical. Disengagement is observable. If I stop walking to the library every morning, someone can notice that change.

But how do you observe deradicalization?

You can’t. That’s why counterterrorism efforts remain such a difficult challenge.

You take someone’s word for it—unless you’re conducting a polygraph or, my dear Star Trek fan, engaging in mind reading, a Vulcan mind meld, or something similar. You can never determine with absolute certainty that someone has truly deradicalized.

We have seen individuals who disengage and claim to have deradicalized but ultimately re-engage down the road, including here in Canada. I know of a well-known case involving a former member of the Toronto 18.

That was the terrorist plot uncovered in 2006, which I worked on. One of the individuals served his prison sentence and was released. About a year later, he stole his cousin’s passport, changed the photo, and travelled to Somalia to join al-Shabaab. He was later killed in a terrorist attack. He had told the world, “Yes, I’m a good boy now. I don’t believe in that ideology anymore. You can trust me.” Yet, just twelve months later, he died carrying out a terrorist attack.

I appreciate the efforts people are making in the realm of deradicalization. However, having spent years on the front lines of counterterrorism while working for CSIS, I require an extraordinary amount of proof before accepting someone’s claim that they no longer believe in the ideology that led them down that path in the first place. My working assumption is that they still pose a threat.

Jacobsen: In democratic societies, leadership tends to be cyclical—whether Conservative, Liberal, NDP, or otherwise. How do different political leaderships, depending on the party or leader, alter the country’s stance on these issues?

Socially, some individuals may hold an overly optimistic or even naïve view of the capacity for change in those who commit these acts. In contrast, others adopt a more skeptical perspective regarding the potential for genuine reform.

Gurski: Well, I have bad news for you first. Across political lines, national security has never been a priority in Canada. No political leader discusses it. Nobody cares about it. It’s not a vote-grabber. That’s why you hear nothing about national security.

We are approaching an election in Canada, likely by 2025 at the latest, yet national security is completely absent from the conversation. The discourse is dominated by inflation, housing prices, tuition fees, and healthcare—everything except national security.

Canada lacks what I call an intelligence culture. By that, I mean that people do not understand the value of intelligence, its utility, or why it should be more effectively integrated into policymaking and decision-making. We see this play out in real time with the foreign interference inquiry into China. The final report was released today, confirming what many of us already knew—intelligence was ignored.

Of course, I know it was ignored. We had been providing intelligence for decades, but no one was listening.

Does political leadership matter in this context? I don’t think so. Conventionally, one might expect Conservatives to take a tougher stance on national security issues like counterterrorism, whereas Liberals might be more lenient. However, in Canada, it does not make a difference. That said, this particular iteration of the Liberal government has arguably been the worst in Canadian history regarding national security.

We cannot even discuss Islamist extremism in this country.

It’s seen as a racist term, even though the rest of the world uses it. Yes. We have a government that is so deeply wedded to political correctness that we can’t have honest conversations about threats to national security and public safety.

As you said, governments come and go all the time. We are well overdue for a change.

This government’s best-before date expired long ago, and most Canadians recognize that. I have no idea if the Conservatives would be any better, as the polls seem to suggest. The Harper government wasn’t significantly better at national security than the Trudeau government.

We need a government that understands national security and will allocate the resources and attention it deserves.

Jacobsen: How does the cultural response to terrorism differ between Canada and the United State, extending that commentary into government response, efficacy, and inaction?

Gurski: In my opinion—and in the opinion of many others who have worked in intelligence in Canada—we have a very immature, verging on nonexistent, intelligence culture in this country.

By the way, it wasn’t always this way. During the Second World War, Canada had a robust intelligence culture, particularly within the Canadian military, and it served us well. That has changed for various reasons beyond the scope of this conversation.

The Americans, however, have a very mature intelligence culture. First, they have vastly more resources and personnel, and they take intelligence far more seriously. Intelligence plays a much greater role in decision-making and policymaking in the U.S. than it does here in Canada.

For example, Canada is not equivalent to the CIA. We are one of the few countries without a dedicated foreign intelligence service. CSIS is a domestic security intelligence service, although it can operate outside of Canada for national security. However, it does not collect foreign intelligence, defined as intelligence on the intentions and capabilities of foreign states.

The Communications Security Establishment (CSE) can collect foreign intelligence but only signals intelligence—it cannot collect human intelligence. Meanwhile, in the U.S., the FBI, CIA, and NSA (their signals intelligence agency, akin to Canada’s CSE) and 17 other agencies comprise the U.S. intelligence community. We do not have that infrastructure in Canada.

Americans take intelligence and national security much more seriously. Part of that is because the U.S. has long embraced its role as the world’s policeman, particularly since the end of the Second World War. However, we’re seeing some changes under the current administration, and that role may be diminishing—stay tuned.

Another major difference between our two countries is that the U.S. has long had a much more significant problem with both far-right and far-left extremism.

Think of the Weather Underground, a far-left domestic terrorist group that sought to overthrow the government. Think of Antifa—some would argue it qualifies as a terrorist movement when it engages in violent activities. Then there’s the range of neo-Nazi, white supremacist, and white nationalist groups operating in the U.S.

We have some of these groups in Canada, but they exist much less than they do in the United States. They’re not nearly as serious. A good example would be the Proud Boys. The Proud Boys were created by a Canadian and played a role in the January 6 riot at the U.S. Capitol.

I don’t think they have carried out any acts of violence per se—I could be wrong, but I don’t follow the far right that closely. Canada has a Proud Boys chapter, which the Trudeau government listed as a terrorist entity the day after the U.S. Capitol attack.

The Proud Boys in Canada couldn’t organize a piss-up in a bar if you gave them a hundred-dollar tab. They’re useless. They’re not violent. Do they have views that are un-Canadian—i.e., rude? Yes. But lots of people have rude opinions. That doesn’t mean they have ever acted on them violently.

What I’m saying here is that, whether it’s the far left or the far right, Americans have much more experience with politically motivated violence from both sides of the spectrum than we do in Canada. I would argue that many of the attacks labelled as “far right” here are more accurately classified as hate crimes rather than acts of terrorism, which are distinct under the Canadian Criminal Code.

Take the attack in London, Ontario, in 2021, where a man ran down a Pakistani Muslim family. That was a hate crime. It wasn’t an act of terrorism, as far as I’m concerned, but many have disagreed with me. We’ve already talked about the incel movement before as well.

Those are hate crimes. Misogynistic hate crimes, yes—but not acts of terrorism, as far as I’m concerned. The two countries have very different ways of looking at national security, public safety, intelligence, and the scale of our problems.

Fun fact: When I retired from CSIS in 2015, the agency was on the verge of shutting down its far-right investigations desk because there was nothing to examine. We had spent years analyzing threats nationwide, and no one was worth worrying about.

That has changed. Think of the attack in Quebec City in January 2017. Again, whether it was a hate crime or terrorism is a fine line. But there’s no question that far-right extremism has garnered more attention in the past few years than in the previous twenty-five years here in Canada.

That said, Islamist extremism is still, by far, the dominant form of violent extremism both here in Canada and worldwide. Think of the number of arrests made in the past eight months. We had a father and son in Toronto linked to ISIS. We had a Pakistani student on a visa, apparently attempting to travel to New York to kill Jews.

In the fall, there were arrests in Ottawa, Calgary, and Edmonton. The list goes on and on. These are all ISIS sympathizers or Islamist extremists. Islamist extremism still dominates both internationally and in Canada—although the government doesn’t want you to know that because discussing it is considered “racist,” which is ludicrous and highly inaccurate.

Jacobsen: What about copycats? One principle in media reporting on suicide, by analogy, is to limit coverage to avoid inspiring copycats. Does this rule hold for terrorist or extremist acts? Are there any principles the media should follow when reporting on these incidents?

Gurski: I’ve got bad news for people who espouse that view.

It’s called the Internet. So if CBC, CTV, Global, Rebel News, or whatever media outlet decides not to report something—and you often hear, “We’re not going to name the person, we don’t want to give them importance. We don’t want to make them sound bigger than they are”—well, sucks to be you, Shirley, because it’s already all over the Internet on multiple platforms, social media included.

So, taking this high-minded stance of “We’re not going to celebrate terrorism by naming the group or the individual”—great, congratulations on that. And a buck and a half will get you a cup of coffee at Tim’s. Meanwhile, the entire Internet is already talking about it.

The Internet is a wonderful invention. When I started in intelligence a bazillion years ago, there was no Internet. It’s fantastic for information, and spreading propaganda, disinformation, and misinformation. So this highly moralistic stance of We’re not going to engage—sure, whatever.

It doesn’t matter. The other day, I heard statistics about where Canadians, especially youth, get their news. Guess how many are watching CBC? They found three kids in Gander who still do—that’s about it. Everyone else is getting their information from social media.

So, whatever state broadcasters or outlets like Global News decide to do on principle, it makes little difference.

Jacobsen: Regarding online spaces and the spread of information, disinformation, and misinformation—do intelligence professionals, generally speaking, feel cynical about the public’s ability to parse truth from manipulation in cases like these?

Gurski: I don’t know if I would call it cynicism. There’s just an acceptance that there’s not a lot you can do to stop it. The information is going to get out somehow.

The quickest way to make something popular is to ban it. Think of anything in history that was banned—prohibition in the 1920s made booze much more desirable.

You can’t stop this stuff. But our saving grace, as I mentioned earlier, is that most people engaging with this kind of information—whether disinformation, propaganda, or extremist content—don’t act on it. They’re either cowards or incompetent.

So, yes, you worry about it. It keeps you up at night. But this is important, and I can’t underscore it enough—look at Canadian history. What is the reason we’ve been a country for what now? Coming up on 158 years this July, since 1867.

Using the broadest possible definition of terrorism—including lethal acts where people have died—we’ve had maybe 20 actual terrorist incidents in 158 years.

What does that tell you? First, it tells you that terrorism in Canada is relatively infrequent compared to other types of crime. By contrast, in places like Somalia or Nigeria, you can’t go 158 minutes without a terrorist attack. That’s how rampant it is there.

We are incredibly fortunate in Canada, which is all the more reason not to embellish or overemphasize the issue. This whole war on terrorism concept? What a stupid idea.

That’s been about as successful as the war on drugs. And I wrote an entire book on this in 2019—An End to the War on Terrorism. We need to stop using this terminology. It’s not a useful way to frame things.

Yes, terrorism is real. Yes, it must be dealt with. But it remains a relatively infrequent occurrence. I don’t see anything changing in the immediate future—at least not here in Canada.

I don’t have a crystal ball. I don’t know what will happen in five minutes, let alone five years from now. But suppose history is any indication of the immediate future. In that case, I don’t see the groundwork being laid or conditions being created that would lead to a massive increase in terrorism anytime soon.

Jacobsen: What about the impacts on regular people? Terms like “white nationalist terrorism” and “Christian white nationalist terrorism” get thrown around. The same happens with “Islamist terrorism,” but these terms are often conflated with broader categories. Many people don’t have a precise definition of what they mean.

How does this overhyped rhetoric impact ordinary communities—whether it’s rural Euro-Canadians or small-town Muslim communities?

Gurski: Right. That’s a great point.

Unfortunately, as of January 2025—and frankly, for about the past ten thousand years—most people are not particularly bright. They don’t understand nuance, and they don’t understand definitions.

When I was with CSIS and Public Safety Canada, we took the time to define our terms carefully. When we talked about Islamist extremism, we explained exactly what it meant. We made it clear that this was distinct from Muslim terrorism or Islamic terrorism. We used Islamism for a reason, and once we explained it, most people appreciated the distinction.

The problem is that we can go to great lengths to use precise terminology and explain what it does and does not mean—but then a media source runs a headline like Muslim terrorism is a problem. And the average idiot in rural Saskatchewan—no offence to Saskatchewaners—sees that headline and concludes, Oh, well, that must mean the local mosque in Regina is responsible. Which, of course, is ridiculous.

Jacobsen: We love Saskatchewan here at A Further Inquiry.

Gurski: But that’s exactly how misinformation spreads. Regardless of our terminology, people will always take it too far and do something stupid.

Let me give you a good example of this. Last year, there was an attack on a Taylor Swift-themed dance class in Southport, England. A young man, originally from Rwanda but born in Wales to Rwandan refugee parents, took a knife and stabbed 15 little girls, killing three and injuring a dozen more.

The police went out of their way to do two things:

  1. They did not call it an act of terrorism.
  2. They refused to name the suspect.

And they did that for exactly the reasons you just cited. They knew that if they called it terrorism, there would be riots. If it turned out the perpetrator was Muslim, mosques would be firebombed.

But guess what? There were riots in the streets anyway.

Shortly after, I was pinged on X by someone who followed me. They claimed to have the name of the attacker and told me he was a failed Syrian refugee who was pending deportation from the UK.

I wrote back and asked, “Where are you getting this from?” because I’m not seeing it anywhere else. I wanted to corroborate their information before drawing any conclusions. And he wouldn’t get back to me.

As I said, I’m not publishing this. I work in intelligence, and information has to be corroborated from reliable sources. Otherwise, it’s useless. It’s like journalism—you verify your sources. But in the absence of reliable information, people make it up anyway. They drew their conclusion that the attacker was a Muslim kid.

Then, when the news came out that he was Rwandan, that took the wind out of their sails—until six months later when it was revealed that he was Muslim and had an al-Qaeda manual on his laptop. He had also experimented with making ricin.

Yet, the government still did not call it Islamist extremism—which, to me, is ludicrous because it was Islamist extremism. Yes, he was a messed-up kid. Yes, he had a history of violent behaviour. He had been in trouble at school, maybe had PTSD from Rwanda—who knows? There were all kinds of things going on in his head. But there was an Islamist element to what he did. His actions were consistent with jihadist ideology.

So why attack a Taylor Swift-themed dance class? Well, Taylor Swift is seen as a slut who dresses like a slut and sings. The Taliban has banned women from singing in Afghanistan. That tells you everything you need to know about how jihadists view women in music.

There were ideological links, so it didn’t matter whether authorities named them or not—people would react.

If the police don’t release the information, it spreads on social media within minutes. It was false information, but it made the rounds. As a result, mosques were attacked in England and Ireland.

Jacobsen: Any final thoughts?

Gurski: We need to get better at all of this. We need to get better at trusting our security intelligence agencies. Yes, they could always use more resources—but I’ll give the government credit for funding them. The real issue? They need to take intelligence seriously. Otherwise, they could put a For Sale sign on CSIS.

Jacobsen: Thank you, Phil. Appreciate it.

Gurski: Yep. Stay in touch. If anything else comes up, let me know. Cheers.

Jacobsen: Cheers, Phil. Bye.

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

Phil Gurski on Terrorism, National Security, and Canada’s Shifting Counterterrorism Priorities

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): A Further Inquiry

Publication Date (yyyy/mm/dd): 2025/04/02

Phil Gurski is the President and CEO of Borealis Threat and Risk Consulting. He worked as a senior strategic analyst at CSIS (Canadian Security Intelligence Service) from 2001-2013, specializing in Al Qaeda/Islamic State-inspired violent extremism and radicalization.  From 1983 to 2001, he was employed as a senior multilingual analyst at Communications Security Establishment specializing in the Middle East.  He also served as senior special advisor in the National Security Directorate at Public Safety Canada from 2013 until he retired from the civil service in May 2015 and as a consultant for the Ontario Provincial Police’s Anti-Terrorism Section (PATS) in 2015.  Mr. Gurski has presented on Al Qaeda/Islamic State-inspired violent extremism and radicalization across Canada and around the world.  He is the author of “The Threat from Within: Recognizing Al Qaeda-inspired Radicalization and Terrorism in the West” (Rowman and Littlefield) and “Western Foreign Fighters: The Threat to Homeland and International Security” (Rowman and Littlefield).  He regularly blogs (Terrorism in Canada and the West – available on his Web site) and tweets on terrorism. Gurski critiques efforts to explain away terrorism, highlighting the New Orleans attack, where an ISIS-inspired perpetrator killed 15 and injured 57. He warns against narratives that absolve attackers of responsibility. Comparing lone-wolf attacks to large-scale warfare, he emphasizes their devastating impact. Gurski discusses Canada’s shift in counterterrorism focus from Islamist extremism to the far right, questioning its justification given the lack of foiled plots. He criticizes political correctness for skewing national security priorities and warns that intelligence agencies are being sidelined. He calls for a government that takes intelligence seriously to ensure effective security measures.

Scott Douglas Jacobsen: In science, explaining something does not mean explaining it away. A phenomenon still exists, but having a framework helps us understand it.

Similarly, in discussing tragic personal stories—understanding a perpetrator’s background does not excuse their actions. They still made a choice.

Phil Gurski: That’s right. And that’s a good segue into the New Orleans attack. That was the attack that happened after midnight in New Orleans—15 people were killed when the perpetrator ran over pedestrians on Bourbon Street, injuring another dozen. He then engaged in a firefight with police and was killed.

In the aftermath, there was a whole narrative about his background—he was a former U.S. military, his marriage had failed, he was in debt, he had personal struggles, blah blah blah.

It was almost as if the media was trying to explain away what he did.

However, that background does not explain why he carried out the attack. He did it because he pledged allegiance to ISIS. And this is what ISIS does.

As I said earlier, it’s the Nike form of terrorism—just do it. Get in your car, drive down the street, and kill people. People are always searching for easy answers to complicated questions.

The old phrase dead men tell no lies is true. But dead men also tell no tales. We can’t ask this guy why he did it. What we can do is analyze his online activity, computer files, and other digital footprints.

We know he did surveillance in New Orleans. He knew where he was going, and he knew there would be crowds at 3 a.m. He knew New Orleans would be packed on New Year’s Eve. That’s a simple formula for most people.

He knew the crowds would be there. He knew it would be an easy target. He scouted the best route to get the truck through—no bollards, no barriers, nothing in his way. But at the end of the day, why did he do it? Who knows? Ask him. You can’t—he’s dead.

I don’t like this effort to explain things away with a narrative of circumstances beyond his control, as if it wasn’t his fault. Yes. It was his fault. He made a choice, as you said. No one put a gun to his head and told him to drive down Bourbon Street. He did it of his own accord.

So, let’s not create backstories that absolve these people of responsibility for their decisions.

Jacobsen: I checked: Fifteen people were killed. Fifty-seven were injured. And of those fifty-seven, five were shot. This reminds me of when I was in Ukraine on my second trip.

I was there just shy of a month. Poltava happened—one of the largest biggest mass killings in a single strike with two explosions there. An education or training facility and then a hospital.

Poltava is south of Sumy and west of Kharkiv. We arrived three or four hours after the attack. 

The final numbers: ~58 dead and three hundred seventy were injured.

Gurski: Wow.

Jacobsen: This is modern industrial warfare. Two missiles and those were the numbers.

Now compare that to a single individual without industrial military equipment—just a truck and a gun. With that, he injured 57 people, including five who were shot and killed 15. It’s a perverse form of “achievement.”

Gurski: Yep. Exactly. Which is why ISIS made such a big propaganda push around it.

Jacobsen: And something that isn’t talked about as much but is equally important—

Fifteen dead, plus the 57 injured. That’s 72 people. And then their families. Now, you’re looking at hundreds of people dealing with emotional trauma for a lifetime.

Gurski: Yep. Sandy Hook wasn’t a terrorist attack, but it’s similar in terms of lasting impact. What was it—twenty-two kids died, plus a couple of teachers? Then, the families. And then all the aftershocks, as you alluded to. It’s much, much bigger than just the immediate casualties.

Gurski: Yep.

A Further Inquiry is a reader-supported publication. To receive new posts and support our work, consider becoming a free or paid subscriber.

Jacobsen: How has the government shifted its focus?

Gurski: It’s nice and clean. No worries.

As I noted, I retired from CSIS in 2015 after spending fifteen years working in counterterrorism. At that time, 99.5% of our investigations were focused on Islamist extremism.

We still had a small Sikh terrorism desk—very, very small—and an even smaller far-right desk. I don’t recall if we had a far-left desk at all. The simple reason was that every single plot forwarded to the RCMP for investigation involved jihadists.

Jacobsen: You’re making an important distinction that isn’t usually discussed. People talk about attacks, but you’re talking about plots. So, while attacks may come from different sources, the majority of plots were Islamist.

Gurski: No—all of them were.

And this will tie back in. Let me explain.

Think of the Toronto 18. Think of the Via Rail plot. Think of the Victoria plot. All of these were significant terror plots that, had they been successful, would have killed dozens, if not hundreds.

The Toronto 18 had three tons of fertilizer. Three one-ton trucks. Do the math. That’s not good. I left in 2015. That was after the two attacks—one in Ottawa, the other outside Montreal—that killed two soldiers.

Then we had Aaron Driver in Stratford, Ontario, who was about to get into a taxi with two homemade bombs. He was shot dead by the RCMP. We had the Edmonton attack. The Scarborough attack. The Markham attack.

And that’s not even mentioning the Canadians who left to commit acts of terrorism abroad. I wrote an entire book on this—The Peaceable Kingdom? A History of Terrorism in Canada—which covers Canadians who have been killed overseas. After the election, you started to see a shift—in two ways.

First, the terminology changed.

We could no longer call it “Islamist terrorism.” The government decided to label it “Religiously Motivated Violent Extremism”—or RMVE for short.

This is both inaccurate and an extreme example of political correctness.

Yes, religion is one of the three motivators for terrorism under the Canadian Criminal Code. But to call something religiously motivated, you need to know two things:

  1. That religion was a factor.
  2. What the specific religion was.

Otherwise, you wouldn’t call it religious. Are we talking about Mennonites? Seventh-day Adventists? Presbyterians? No. We’re talking about Islamist extremists. In Canada, they are the only religious group that has carried out planned acts of terrorism.

We know what the religion is. But the government refuses to call it that because it’s politically uncomfortable. They don’t want to “target” an entire community—blah, blah, blah. The second shift happened with resource allocation.

In the decade leading up to 2015, CSIS began shifting resources—publicly, I might add—away from investigating jihadists and toward investigating the far right.

Now, according to CSIS, it’s an even split—50% of resources go to far-right extremism, 50% to Islamist extremism. That’s a massive shift. We went from 0.5% of investigations on the far right to 50%.

And my question is: Was that a justified move? Now, here’s the problem. We talked earlier about foiled plots. From 2000 to 2015, my entire focus at CSIS was on jihadist terrorism. We disrupted four plots and carried out numerous investigations.

If other extremist groups were planning attacks but weren’t being investigated, their chances of success would logically be higher.

Think about it like this: If the police stopped investigating Jamaican street gangs in Toronto tomorrow, what would happen? More gang activity. More shootings. More killings. Now, in my entire 15 years at CSIS—when the far right was not being actively investigated—how many successful far-right terrorist attacks occurred?

None.

How many foiled far-right terrorist plots were there?

None.

And now, you’re telling me that warrants 50% of our investigative resources?

Let me go one step further.

Since around 2017, when the 50/50 split in counterterrorism investigations fully took effect, how many foiled far-right terrorist plots have there been in Canada?

None.

How many successful far-right attacks?

Well, arguably four—although I would classify three of them as hate crimes rather than terrorism. I’m in the minority on that, but that’s my stance.

So, we’ve had four successful attacks but zero foiled plots.

Where are all the foiled plots if the far right is such a serious threat that we’re allocating 50% of resources to it? Where are people on the verge of committing attacks arrested?

When the Toronto 18 was arrested on June 2, 2006—a case I worked on from Day 1—they were unloading three tons of what they thought was ammonium nitrate fertilizer from a storage shed in Toronto. They were loading it into trucks to build bombs to blow up multiple targets.

That’s how close they were.

When the father and son ISIS team was arrested—was it in North York or Scarborough? I forget—last year, the RCMP said they were this close to carrying out an attack.

They had weapons.

They had a strategy.

They had guns.

They had a plan.

Now compare that to the far right—how many far-right attacks in Canada have been foiled to that extent in the past ten years?

Zero.

Which leads me to ask a very simple question: How serious is the far-right terrorist threat if no attacks are being foiled? We have a government that has decided it’s too uncomfortable to talk about Islamist extremism.

We can’t use the term. I’ve been called a racist for using the term Islamist extremism—even though the entire world uses it. Academics use it. Counterterrorism practitioners use it. Governments use it. But we can’t use it in Canada—because it’s “embarrassing.”

If the far right is so dangerous, then why aren’t we seeing more action? I haven’t seen an answer to that question yet. Now, maybe investigations are happening in the background that I don’t have access to—fine. But if serious arrests were happening—if people on the verge of killing others were being caught, and they belonged to neo-Nazi, white supremacist, or white nationalist groups—then show me the evidence.

I read the news every single day. If you have a single example of a foiled far-right terrorist attack in Canada in the past ten years, send it to me—because I haven’t seen it.

Jacobsen: Are you suggesting the government has prioritized investigations based on political sensitivities rather than actual security threats?

Gurski: Yes. The government has decided on the priority—not based on threat assessments but on political sensitivities. This is a problem in a democracy. Security services must be free to investigate real threats based on intelligence and capabilities. The government must not tell them. what to investigate and what not to investigate. That’s what happens in autocracies.

Jacobsen: Has CSIS funding gone down?

Gurski: No—it’s gone up. But here’s the thing.

CSIS has four major investigative priorities under Section 2 of the CSIS Act:

  1. Foreign espionage (spying).
  2. Foreign interference (think China, election meddling, intimidation of diaspora communities).
  3. Terrorism (which includes Islamist extremism and far-right extremism).
  4. Subversion (which CSIS hasn’t actively investigated since the 1980s).

CSIS mostly focuses on counterintelligence (spying), foreign interference, and counterterrorism.

And CSIS has received a lot more money because threats have multiplied.

Just think about China’s activities over the past twenty years:

  • Illegal police stations in Canada.
  • Election interference.
  • Harassment of Uyghur Canadians, Tibetan Canadians, and Chinese dissidents.
  • Espionage operations against Canadian businesses and universities.

And that’s just China. Now, think about Russia’s operations in Western Europe. You can bet it isn’t good here in Canada—we don’t talk about it enough. China has been stealing technology—take the Level 4 lab in Winnipeg, for example. They sent PLA (People’s Liberation Army) personnel to learn about our virus technology. And let’s be clear—they weren’t doing that to save the planet.

They were doing it to weaponize it. And that was yet another government failure. We warned them, saying, “By the way, these people aren’t who they claim to be.” And the government’s response? Oh no, they’re fine. We’ll clear them. So yes, CSIS has received more resources and funding, but the threats have also multiplied.

In the post-Cold War period, we assumed the Soviet Union—and later, Russia—was no longer a serious threat. Well, that was the wrong conclusion. They are a huge threat. And a growing one. And China has always been a threat—and always will be. So, intelligence agencies now have more issues to deal with than ever before.

Jacobsen: What are the political and social barriers to accurately identifying a terrorist act? You’ve consistently pointed out that if someone labels Islamist terrorism as Islamist terrorism, they risk being branded a racist—even though it’s an academic term referring to an ideology, not an ethnic group.

Gurski: I’d say this government has been brilliant at political correctness and wokeism—and as a result, they’ve skewed the dialogue. And it is having an effect. I know it’s affecting morale within law enforcement and security intelligence agencies. Because they’re being told what to do—and, more importantly, what not to do.

These agencies are not being allowed to set their priorities. Intelligence exists to inform the government. CSIS is an advisory organization with no power to arrest or prosecute anyone. CSIS investigates. CSIS reports its findings up the chain. CSIS shares minimal intelligence with the RCMP due to Canada’s intelligence-to-evidence restrictions. CSIS tells the government: This is what we see. This is what worries us. That’s the role of a security intelligence agency. But here’s the problem: If intelligence isn’t being read, it doesn’t matter. We also saw that in the foreign interference inquiry. The Prime Minister wasn’t reading his intelligence reports. The PMO staff were blocking or filtering intelligence before it even reached him. Or, when he did see intelligence, he dismissed it as—and I quote—”suspicion,” not important enough to worry about. That’s a problem.

So you have to ask: Why even bother having a security intelligence agency if no one is reading the intelligence? And if it is read but then rejected as “not important enough” or “not accurate enough” to inform policy decisions—what’s the point? That’s the problem we’re facing in Canada right now.

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

Phil Gurski on Counterterrorism, Radicalization, and the Evolution of Terrorist Ideologies

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): A Further Inquiry

Publication Date (yyyy/mm/dd): 2025/03/26

Phil Gurski is the President and CEO of Borealis Threat and Risk Consulting. He worked as a senior strategic analyst at CSIS (Canadian Security Intelligence Service) from 2001-2013, specializing in Al Qaeda/Islamic State-inspired violent extremism and radicalization.  From 1983 to 2001, he was employed as a senior multilingual analyst at Communications Security Establishment specializing in the Middle East.  He also served as senior special advisor in the National Security Directorate at Public Safety Canada from 2013 until he retired from the civil service in May 2015 and as a consultant for the Ontario Provincial Police’s Anti-Terrorism Section (PATS) in 2015.  Mr. Gurski has presented on Al Qaeda/Islamic State-inspired violent extremism and radicalization across Canada and around the world.  He is the author of “The Threat from Within: Recognizing Al Qaeda-inspired Radicalization and Terrorism in the West” (Rowman and Littlefield) and “Western Foreign Fighters: The Threat to Homeland and International Security” (Rowman and Littlefield). He regularly blogs (Terrorism in Canada and the West – available on his Web site) and tweets on terrorism. Gurski, a counterterrorism specialist, discusses the dilution of the term “expert,” particularly in counterterrorism studies post-9/11. He distinguishes between practitioners with field experience and academics who analyze terrorism theoretically. Gurski traces modern terrorism to anarchist movements in the 19th century and references David Rapoport’s Four Waves of Terrorism model. He critiques broad definitions of terrorism, arguing it must involve serious violence for ideological, religious, or political goals. He emphasizes the challenges of counterterrorism, highlighting intelligence thresholds and the unpredictability of radicalization. Security services must discern genuine threats from mere online rhetoric, making prevention highly complex.

Scott Douglas Jacobsen: Today, we are here with Phil Gurski. We are launching a series for Free Inquiry, and I am delighted to call this my very first series following an interview with Dr. Herb Silverman for A Further Inquiry. Matthew and Khadija, I’ve happily joined their editorial team, and I feel very privileged and grateful for this opportunity.

To open this series—which may eventually become a book—we will explore counterterrorism and counter-extremism, defining terrorism and extremism in the process. Before starting, we briefly discussed it, and you made an astute point.

I appreciate the term “expert” because I approach this topic as a freelance journalist surveying experts. However, you pointed out that the term has lost much of its meaning or has been diluted. That is an interesting observation.

Phil Gurski: I recognize that most media outlets seek comments, insights, or perspectives from individuals they label as “experts.” For example, suppose a news report covers wildfires in British Columbia. In that case, the outlet may introduce a guest by saying, “We have brought in an expert to discuss why wildfires are a problem and how we can stop them.”

More specifically, in the field of counterterrorism and counter-extremism, we have seen what I would call an explosion—no pun intended—of individuals referring to themselves as experts, particularly since 9/11. There are generally two categories of people who comment on terrorism. The first group consists of practitioners—or, in my case, ex-practitioners—who have worked in counterterrorism within law enforcement, intelligence agencies, or similar fields. The second group consists of academics who study terrorism from a theoretical perspective.

I have no issue with academics writing about terrorism, and I count many among my friends. However, following 9/11, due to the sheer enormity of the attack, many people suddenly jumped on the bandwagon. Individuals who could not spell Al-Qaeda on September 10 learned to spell it on September 12 and soon claimed to be Al-Qaeda experts.

This trend was unnecessary and often driven by self-promotion. Thomas Friedman, a renowned New York Timesjournalist, once made an insightful remark—one I first heard from a podcast guest of mine. He noted that, in the aftermath of 9/11, whenever he saw a news ticker reading “Coming up next: Terrorism Expert” on CNN or MSNBC, he took it as his cue to switch to the Golf Channel. He did not think highly of the term “terrorism expert.”

Terrorism, as a phenomenon, has dominated our attention for the past quarter-century. However, terrorism did not begin on 9/11. In the modern sense, it dates back at least 50 years. But the sheer scale of 9/11—along with its symbolic targets in New York and Washington, striking at the heart of the United States—brought the issue to global prominence. Consequently, many people rushed to make their voices heard, and the field of counterterrorism expanded rapidly.

As a result, I have always been transparent about my professional background. I worked in HUMINT for the Canadian Security Intelligence Service (CSIS) and SIGINT at the Communications Security Establishment (CSE). I have written seven books on terrorism, contributed to blogs, hosted podcasts, and participated in media interviews worldwide. I have also travelled extensively to discuss these issues.

But because of what I call the cheapness of the term and the fact that it has essentially become all but meaningless, I prefer to be called a terrorism and counterterrorism specialist to avoid association with people who, frankly, have never worked in the field.

Let me give you an analogy. I spent thirty-two years in intelligence, and the media here in Canada often asks, “This major cyberattack took place—can you comment on it?” Cybersecurity is obviously part of the Canadian Security Intelligence Service (CSIS), particularly in the Communications Security Establishment (CSE) and CSIS.

And my response is, “I can’t spell cyber. I never worked in that field. I’m useless. If my keyboard works in the morning, I’m a happy camper. I will never portray myself as a cyber expert.”

So, I’d prefer the term expert be used very sparingly. I prefer a clear distinction between those who study terrorism and those who have worked in counterterrorism. These are two very distinct perspectives. There is room for both, but the term has expanded beyond its usefulness over the past quarter-century.

Rather, it is a long answer to a short question.

Jacobsen: In that response, you noted the modern sense of terrorism. What did it mean more than a hundred and fifty years ago?

Gurski: It didn’t mean anything. The term itself did not enter the English language until the 19th century. Interestingly, it first appeared in response to violent Irish nationalism—those attempting to establish an independent Ireland.

If you go back far enough, yes, there was the Reign of Terror in France, but that wasn’t terrorism—it was mob violence. It was not terrorism in the sense that we use the term today.

Most scholars agree that the true origins of modern terrorism can be traced to anarchist groups or individuals in the late 19th and early 20th centuries who targeted heads of state to try to change the political system. Think of the assassination of Archduke Franz Ferdinand on the eve of World War I—that was carried out by an anarchist. President William McKinley was assassinated by an anarchist in Buffalo, New York. An Italian king was assassinated, and anarchists also killed a Russian tsar.

When we talk about assassinations, we generally refer to politically motivated murders. One of the crucial points about terrorism is that it is an act of violence for an underlying cause—it is not random violence. It is not violence for the sake of violence; it is violence intended to advance an idea.

Currently, in Canada, we define terrorism as violence perpetrated for ideological, religious, or political reasons. These are the three primary drivers of terrorism as we legally define it.

If I may use that term loosely, the anarchist movement of the late 19th and early 20th centuries represents the first manifestation of modern terrorism.

Jacobsen: Were most terrorist activities in that earlier period—where heads of state or major political figures were being murdered—driven by anarchist ideologies?

Gurski: More often than not, they were.

A friend of mine, a scholar named David Rapoport, is probably in his nineties now. He wrote a very influential paper called The Four Waves of Terrorism, which remains one of the most significant academic contributions to our understanding of the evolution of terrorism.

He categorized terrorist movements into four main waves. The anarchist wave, which emerged in the late 19th and early 20th centuries, was followed by the ethnonationalism wave, which coincided with the post-colonial period. This included movements such as Irish republicanism and various African groups seeking independence from Belgium, France, Britain, Germany, and other colonial powers.

The third wave, which he referred to as the New Left, included groups like the Baader-Meinhof Gang in Germany, the Japanese Red Army, and the Brigate Rosse in Italy—organizations that pursued left-wing revolutionary causes.

We are currently in what he called the religious wave, which dates back to the late 1970s. Key events that shaped this wave include the Iranian Revolution in February 1979 and the Soviet invasion of Afghanistan, which eventually led to the formation of the Taliban and later Al-Qaeda.

Another critical but often overlooked event was the Grand Mosque Siege in Mecca in 1979. This event pushed the Saudi government to adopt an even more austere and fundamentalist interpretation of Islam, which was already highly conservative at the time. It played a crucial role in shaping the ideology of figures like Osama bin Laden and the rise of Al-Qaeda.

Now, the term wave should be used very loosely. We still see ethnonationalist terrorism today, even though its peak was in the mid-to-late 20th century. We still have anarchist terrorism. However, the dominant ideological driver of terrorism in 2025—and for nearly fifty years—has been Islamist terrorism, specifically jihadism.

This includes individuals and groups such as Al-Qaeda, ISIS (Islamic State), Al-Shabaab in Somalia, and many others who use a particular interpretation of Islam to justify violence. They aim to establish and impose their version of Islam on local populations while also targeting the West in retaliation for what they perceive as offences against Islam in the Middle East, South Asia, and Africa.

Jacobsen: Do many of these ideologies—regardless of Rapoport’s four waves—boil down to something akin to ideologies of resentment?

Gurski: One of the biggest challenges we face is defining ideology itself.

Let me give you an example. In the past four to five years, there has been growing concern in Canada and the United States—perhaps elsewhere as well—about so-called violent incels. Incels refer to involuntary celibates—men who feel entitled to relationships and, when rejected, become resentful and violent toward women.

Some argue that incel violence constitutes an ideology. I push back strongly against that idea. It is violent misogyny, plain and simple. These individuals hate women because women will not conform to their desires. This is no different from domestic violence, partner abuse, or other forms of misogynistic aggression.

So, we are left with the question: Is there enough structure in this belief system to constitute an ideology?

Canada’s Criminal Code further complicates the issue. While terrorism is legally defined under the Anti-Terrorism Act, passed after 9/11 in February 2002, the law refers to serious violence motivated by ideological, religious, or political causes. However, it does not define what constitutes an ideology.

One person’s ideology might be another person’s set of ideas. That distinction—or lack thereof—makes things incredibly complicated.

And to add to the confusion, consider the current U.S. president’s recent move to designate Mexican drug cartels as terrorist organizations. I strongly disagree with that classification. Criminal organizations like the Sinaloa Cartel have no ideology.

They are not committing violence for political or religious reasons. Their goal is profit—selling drugs, controlling territory, and intimidating local populations to facilitate their criminal enterprises. That is not ideological terrorism; it is organized crime.

I leave the term ideology itself to philosophers and political scientists to debate. However, I do not believe that anyone—whether academic or practitioner—has fully resolved the issue of how to define ideology in this context.

Jacobsen: And we may need some grounding here. What are the generally accepted consensus definitions of counterterrorism, counter-extremism, and their countermeasures?

Gurski: Yes. So, let’s start with the concept of “terrorism” itself.

There has to be an act of serious violence. People throw around terms like cyberterrorism, but that is not terrorism. If you take down a banking system, that is not terrorism. It is an inconvenience and may disrupt financial systems, but it does not meet the threshold of terrorism.

If you take out a SCADA (Supervisory Control and Data Acquisition) system disrupting electricity or water supply, that is serious. But even then, it is sabotage, not terrorism. It is an attempt to undermine a country’s infrastructure. For something to be classified as terrorism, violence has to be part of it—first and foremost.

It has to be a serious act of violence. Let me give you an example.

The so-called Freedom Convoy in Ottawa in February 2022. We all remember the scenes: 18-wheelers blocking Wellington Street in front of Parliament, crowds, shouting, demonstrations, rude signs—very un-Canadian behaviour, not saying sorry every fifteen seconds.

Some people in Ottawa called that terrorism. And I asked them, “Can you name a single act of violence that came out of the Freedom Convoy?” The answer was “no.”

Did they say mean things to people? Yes, probably. Because some of them were assholes, but that is not an act of violence. That is just being an asshole.

Of course, the government then invoked the Emergencies Act, which a federal court later ruled was illegal. The only legal justification for invoking the Emergencies Act is if CSIS determines that an individual or group threatens national security. And CSIS publicly stated that these protesters were not a threat to national security.

In their assessment, the Freedom Convoy organizers couldn’t organize a piss-up in a bar, let alone threaten the country. So, the government did not even have the legal foundation to justify invoking the act.

Terrorism has to be violent in nature. It can be the threat of violence or the actual use of violence. But it cannot be intimidation, personal revenge, or profit-driven crime. The violence must be carried out to advance a specific ideological, religious, or political goal.

That is, at its most basic, my definition of terrorism.

Jacobsen: Would you get pushback from others in your field?

Gurski: Oh, tons. Absolutely tons. Some would argue that certain criminal groups do have an ideology. To which I say, Great, show me the evidence.

Interestingly, there are acts of violence that are not labelled as terrorism when, by definition, they should be.

For example, take the church burnings in Canada a few years ago. In the aftermath of the mass graves story—graves that, by the way, have never been found—we saw over 300 churches burned across Canada.

Those were acts of terrorism, whether carried out by Indigenous activists, left-wing extremists, or other groups. The Criminal Code does not define terrorism as simply killing people. It includes serious acts of violence against significant property.

I would argue that burning down 300 churches is a significant act of violence against property. And yet, no one in government would ever dare call that terrorism. The prime minister said, “I don’t like it, but I understand it.”

Well, then you must understand 9/11, too. You may not like it, but you understand it. It’s ludicrous to take this series of violent acts and say, “Well, yes, it’s not terrorism.” There is a phrase you will never hear in Canada: First Nations terrorism.

It is inconvenient because of Truth and Reconciliation, and the list goes on if it occurs. With all these past injustices we are apologizing for, no one will call a spade a spade and label those acts as terrorism.

Jacobsen: What about the definition of extreme as a root word when discussing extremism itself? What is the threshold for extremism? 

Gurski: Again, it comes down to violence. Extreme, in and of itself, is not necessarily problematic.

All joking aside, I consider Toronto Maple Leafs fans extreme. They haven’t won the Stanley Cup since 1967—what is that? It’s been over half a century now. So, if you’re a Leafs fan—which I definitely am not—you are pretty extreme if you think they will win the Cup anytime soon.

Most social progress has come from extreme movements. Think of the fight for women’s rights—women chaining themselves to railings or throwing themselves in front of the king’s horse at the Epsom Derby in 1913—or the abolitionist movement against slavery. Those were extreme movements.

The French Revolution was also an extreme movement. It was violent, but I would argue it wasn’t purely political—though others might disagree. So, extremism itself is not the issue. It only becomes a problem when it involves the use of violence to advance a cause.

Some people, including myself, sometimes use violent extremism and terrorism as synonyms. They are identical but close enough to be used interchangeably in many contexts. As a journalist, you likely appreciate that—you don’t want to use the same word repeatedly. You want to vary your style and vocabulary. That’s why I tend to use violent extremism and terrorism synonymously when I write.

Jacobsen: If we establish this framework and aim to counter such acts, how do we take violence as the foundation and use it to identify and combat terrorist and extremist acts of a violent nature?

Gurski: It’s not easy. I’ll return to my days with CSIS—the Canadian Security Intelligence Service. CSIS has a lower threshold for investigative power than law enforcement. People don’t realize that in Canada. As a security intelligence agency, CSIS does not collect information to an evidentiary standard—it collects intelligence, not evidence. This means its findings cannot be used in Canadian courts, often leading to legal challenges.

CSIS operates on reasonable grounds to suspect, whereas law enforcement requires reasonable grounds to believe. These are different legal standards, which means that CSIS can investigate someone at an earlier stage.

So, if Scott posts content online that seems problematic, it falls within CSIS’s mandate to ask, “What’s Scott up to? Let’s take a look at what he’s posting. Where is he posting it? What is he saying?”

Sometimes, they’ll knock on your door and say, “Hey, Scott. Hi. We’re with CSIS. What the fuck are you doing online, buddy? Why are you posting this kind of stuff?”

The challenge, however, is that most people who post stupid things online never act on them in the real world. It’s easy to post online—people can do it anonymously through VPNs, encrypted messaging apps, or privacy-focused browsers like Brave. They can vent, troll, or role-play as extremists.

It only becomes problematic when someone is advocating or threatening the use of violence. But even then, most of those who post threats online are either cowards or incompetent and incapable of following through.

The real challenge for security services is determining who crosses the threshold into actual violence. In Canada, when a case becomes serious enough—when CSIS has credible concerns that someone is moving from words to action—it has a mechanism to hand off intelligence to the RCMP.

For example, CSIS might say to the RCMP, “We’ve been following Scott for a while. We’ve spoken to him. There’s been no change. It’s getting worse.” At that point, the RCMP could launch a criminal investigation: Is this behaviour a violation of the Criminal Code? Is he making violent threats, planning acts, or engaging in criminal conspiracy?

But there’s no simple formula for this, right? No checklist? There’s no algorithm that says if you exhibit signs 1 through 3, we won’t worry, but if you show signs 1 through 6, we act.

The first book I wrote, The Threat from Within (2015), examined signs of violent radicalization but made it clear that these are not predictors of violence. Someone can be radicalized without ever becoming violent.

That’s the real challenge for security intelligence and law enforcement. First, you can’t monitor everyone. Second, you can’t investigate everyone.

So, which cases are serious? Who are the genuine threats, and who are just online wankers who will never act on their words?

I wish there were a simple, plug-and-play model to determine this. Over the past 25 years, I’ve seen many threat assessment models. Some are decent, but none are predictive in nature. This comes down to individual decision-making—and no model can fully predict human behaviour.

Let me use a simple example. When I wake up in the morning, do I have cereal, yogurt, bacon, an egg, or a bagel? I can’t predict that in advance until I get into the kitchen and see what’s on the shelf. What do I feel like? It’s the same thing with violent radicalization.

You cannot predict which individual will wake up one day and decide; today is the day. I will grab a knife from the counter and walk into a kindergarten. We’ve seen that happen in England. I will get in my car and drive down Granville Street at noon. I’m going to attack a police officer inside Commonwealth Stadium. That happened in Edmonton in 2017—a man attacked a police officer. Then, he ran over pedestrians while carrying an ISIS flag on his dashboard.

You can’t predict these things. Look at the New Orleans attack on New Year’s Eve this past year—you couldn’t predict that either. Stopping these kinds of attacks is extremely difficult for security agencies.

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

OUSA’s 2025 Advocacy Priorities, Postsecondary Funding, and Student Challenges in Ontario

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): A Further Inquiry

Publication Date (yyyy/mm/dd): 2025/03/19

Tiffany Li Wu is Manager of Operations & Communications of the Ontario Undergraduate Student Alliance (OUSA). In her role, she communicates the organization’s goals, advocacy priorities, and policy development processes.In 2025, the Ontario Undergraduate Student Alliance (OUSA) prioritizes investing in post-secondary education, housing, food insecurity, and combating hate-motivated attacks. These focus areas address government grants, financial aid, mental health, and support for international students. OUSA develops policies through a student-driven process, involving annual General Assemblies where delegates from member schools debate and ratify policies. Unique for its non-partisan, evidence-based advocacy, OUSA conducts a province-wide student survey to inform its strategies. Key challenges from the 2024 Ontario Budget include inadequate funding for education, student housing, and OSAP, prompting OUSA to advocate for increased government support to enhance affordability and accessibility in Ontario’s post-secondary system.

Scott Douglas Jacobsen: What are the goals and plans for the Ontario Undergraduate Student Alliance (OUSA) for 2025? 

Tiffany Li Wu: OUSA’s annual advocacy priorities are set by the Board of Directors based on current student concerns and government advocacy strategy. For 2024-25, the Board has determined the following four priorities: investing in post-secondary education, housing, food insecurity, and responses to hate-motivated attacks as advocacy goals for the year. These topics focus on government operating grants, student financial aid, mental health, and international students. We are also monitoring the potential for a 2025 provincial election and in that case, we will be advocating on post-secondary sector sustainability, housing, food insecurity, and student financial aid to all political parties. 

Jacobsen: How does OUSA develop and ratify its organizational policies from election cycle to election cycle? 

OUSA’s policy papers on post-secondary issues are active for a four year period but do not necessarily overlap with election cycles. Every year, four to six policy papers are selected from our library and are amended to align with current student concerns and consider any legislative or policy changes by government since it was last ratified. Depending on the developments in the sector, new policies may also be proposed which was recently exemplified by our Responding to the Blue Ribbon Panel Report policy paper (not yet published but passed). These policy papers are edited and written entirely by students. They are brought to our General Assembly, a conference we host twice a year, where student representatives from each of our member schools come together to provide further feedback on the policy papers. At the end of the conference, all the delegates participate in a final debate and ratification of the policies. Internal organizational policies to govern and guide OUSA are decided by the Board of Directors as needed. 

Jacobsen: What is unique about its approach to advocacy and similar to other associations and federations? 

One of OUSA’s pillars in our approach to advocacy is the student-driven nature of the organization. Our Board of Directors are entirely made up of current students or recent graduates, who guide the advocacy and strategic direction of the organization. As mentioned before, we also centre student voices in our policy process as they author, edit, and vote on the policies OUSA advocates on. We are a non-partisan organization and thus, our advocacy is targeted to all political parties using stances from our policy papers to maintain integrity of the student voice in our relationships with elected officials. We also run a biennial survey that gathers comprehensive information on students’ experiences of their university education, and this is the only province-wide survey of its kind. We use this data in our lobby efforts as well as in our policy papers, in order to ensure we are providing evidence-based recommendations to government.

Jacobsen: In annual publication, what issues are highlighted that affect undergraduate students at OUSA member institutions? 

As mentioned before, priorities change annually depending on emerging concerns from students and strategic advocacy tactics. Issues that OUSA has highlighted over the past couple of years that affect undergraduate students include student financial aid, sector sustainability, housing, food insecurity, gender-based violence, and mental health. Recommendations for our priorities this year can be found in the attached document. Additionally, we annually publish Educated Solutions, a magazine that brings together the province’s post-secondary stakeholders as authors of various articles about a relevant issue in the sector at a given time. Previous editions of Educated Solutions can be found here. 

Jacobsen: What is the purpose of OUSA’s General Assembly? 

OUSA’s General Assembly brings students together from all of our member institutions and occurs at the final stage in our policy process. Throughout the four days of the conference, all student delegates get the opportunity to view the proposed papers and give feedback on our policy recommendations, ensuring that each paper reflects the views of their student bodies. The number of delegates that come from each university is proportional to the size of their student body – the larger the student body, the more delegates a school can bring to attend the conference. After the feedback sessions, student authors spend their evenings considering the comments and implementing it into the paper. On the final day, students are able to propose any final amendments, all of which are then voted on individually before the paper is officially ratified by students. 

Jacobsen: What is OUSA’s vision for post-secondary education in Ontario? 

All of OUSA’s advocacy aims to guide our province towards a more affordable, accessible, high-quality, and accountable post-secondary education system. These are our guiding principles as we develop all of our policy recommendations. Importantly, our recommendations actively consider an intersectional lens in order to promote equity within higher education and ensure that our policies reflect the specific needs of marginalized students related to our guiding principles. 

Jacobsen: Which event brings OUSA student leaders to Queen’s Park? 

Each November, OUSA’s Student Advocacy Conference brings two representatives from each of our member schools to Queen’s Park. We spend the week meeting with as many MPPs and Ministry staff as possible, and advocate on the priorities that our board has laid out for the given year. We also host a Queen’s Park reception at some point during this week, often in collaboration with our fellow student advocacy groups. 

Jacobsen: What key challenges did OUSA identify in response to the 2024 Ontario Budget?

Although OUSA appreciated the government’s $1.3 billion investment in post-secondary education, this number fell significantly short of the $2.5 billion needed to keep the sector viable, according to the Blue Ribbon Panel. This budget allocation does not do enough to address the long-term needs of institutions, nor does it resolve the chronic underfunding of the sector which is particularly worrisome under the impacts of the federal cap on international visas. Students currently contribute over 60% towards university operating revenue through tuition and fees; despite this, a continued lack of government funding will ultimately impact student supports and services. This dampens the quality of post-secondary experiences for students and leaves them without the critical resources that they rely on, like mental health and accessibility services, to carry them through their education. 

Additionally, the lack of targeted funding for student housing initiatives was further disappointing. Although student housing was mentioned under the Building Ontario Fund, students are in a uniquely vulnerable position when it comes to rental costs – they face time-sensitive pressures to secure housing in highly competitive markets, surging the prices for units, and pay 25% more than the national average rental unit cost. While the supply of student housing is not currently meeting demand, more needs to be done in order to alleviate the current financial pressures of rent on students. 

Finally, for the third year in a row, Ontario’s 2024 budget made no mention of OSAP funding. Despite the rising need for direct financial support in order to address the cost-of-living crisis, there continues to be no substantial improvements to OSAP. As a primary mechanism to facilitate accessibility and affordability of post-secondary education in the province and tangibly benefit students, it is critical that financial aid be at the forefront of post-secondary funding decisions. 

Overall, while we were appreciative of the continued tuition freeze and investments to gender-based and sexual violence support, the 2024 budget had several shortcomings related to the needs of post-secondary students, exacerbating the the challenges that they are currently facing.

Jacobsen: Thank you for the opportunity and your time, Tiffany.

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.