In Conversation with Rustam Singh — Editor-in-Chief, Secular World

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2018/01/25

Scott Douglas Jacobsen: How did you grow up? Was religion a big part of life? How did you come to find the non-religious community?

Rustam Singh: I was raised in a humble Punjabi Sikh family in north India. Religion was a huge part of my life growing up, and since Sikhism is more visible (thanks to the turban) than Hinduism, that affected my perception of myself well into high school. As a Sikh boy growing up, I was obligated to never cut my hair, which meant tying a turban whenever I stepped out of my home. I hated wearing the turban with extreme spite. It restricted my vision, gave me a debilitating headache constantly, restricted my movements, and made me feel extremely cautious of myself. I felt like just because I’m wearing a turban I’m obligated to represent the entire Sikh community — thus restricting my otherwise outspoken personality.

While I studied in a Christian convent school and barely attended the Gurudwara (Sikh temple) once or twice a week, I began to feel progressively more detached with the concept of religion because no matter what I prayed for, things just seemed to happen as they would have if I didn’t pray. The stories started making no sense, and I felt like I’ve been tricked into a huge scam all my life. The internet answered several deep life questions I could ask, and for once, they had demonstrated proof instead of expecting me to just believe. And I’ve never looked back.

Jacobsen: How do you view the world now? What seems best to explain the world in theory and practice? What ethic, for action in the world with others, seems to make the most sense to you?

Singh: In theory we are literally at the peak of scientific progress we have ever been, leading much longer, happier and fulfilled lives largely free from mass epidemics and world wars. In practice, religious hate hasn’t diminished; it has just evolved and neither has their hateful regressive beliefs. The gap between the privileged and the underprivileged is wider than ever before.

I believe a society which keeps religion strictly inside homes alone, refusing to allow it to step into culture, education, public spaces and practices will naturally be more rational and scientific, thus ensuring maximum inclusion of all individuals. Rationalism and a science based lifestyle makes most sense to me.

Jacobsen: What is your current involvement with the international or simply local non-religious community? What do you get out of it?

Singh: I work with Atheist Alliance International (AAI) as the editor in chief for their quarterly magazine, Secular World, since 2014. I finally feel like I’m not alone in seeing through the obvious pseudoscience and inequality so visibly rampant and normalized in Indian society around me. This sense of inclusion and the existence of a support system to battle social inequalities/ restrictions on freedoms and render a voice to rational individuals and communities gives me an immense sense of pride.

Jacobsen: If you could take any piece of advice or quote from people living or dead in the non-religious community, what would be that advice or quote?

Singh: Carl Sagan’s famous Pale Blue Dot imagery along with the passionate speech embarking the fragility of our species in the infinite cosmos is the most inspiring quote for me. “The aggregate of all our joys and sufferings, thousands of confident religions, ideologies and economic doctrines, every hunter and forager, every hero and coward, every creator and destroyer of civilizations, every king and peasant, every young couple in love, every hopeful child, every mother and father, every inventor and explorer, every teacher of morals, every corrupt politician, every superstar, every supreme leader, every saint and sinner in the history of our species, lived there on a mote of dust, suspended in a sunbeam.”

The concluding line, where Sagan talks about how alone we are in the universe, and it is our responsibility to rise above hate to preserve and cherish the only home we have ever known is humbling and motivating.

Jacobsen: How do you hope the non-religious community comes together and forms just that, a community, of like-minded people founded in sympathy and decency of conduct?

Singh: I hope the non-religious community strives to take their activism beyond Facebook and into our law books. Let us be active members of the law making process, education systems, and vocalized opposition to religious dogma. From casual bar talks to enunciated debates and from letters to our representatives to voicing an opposition protest to bigotry- let’s strive for a rational tomorrow.

Jacobsen: Any final thoughts or feelings in conclusion?

Singh: I would hope the international humanist community does not neglect third world nations such as India where religious persecutions not just result in loss of lives, but millions of unaccounted children growing up never hearing the voice of reason as well.

These are the communities we must include in our struggle for a rational world. Reaching out to adults is much harder `because of decades of religious indoctrination and inherit biases. Instead of spending our limited resources to tap each other’s backs, let us at a privileged position help empower small and localized communities to take action promoting critical thinking skills, scientific temperament and humanism without religion.

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

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In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.

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© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.

2022-12-13

Interview with Dave McKee on Secular Schools — Leader, Communist Party of Canada (Ontario)

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2018/01/24

Scott Douglas Jacobsen: How did you become involved in the theory and politics of communism? What books and thinkers do you recommend?

Dave McKee: As a university student I became involved in social justice activism, beginning with a kind of left-wing Christian point of view. I was working on a wide range of issues — peace, anti-poverty, environmentalism, gender equality, and international solidarity — so I began looking for systemic critiques that could help me understand certain situations. This was during the late 1980s and early 1990s, so the overthrow of socialism in the Soviet Union was a topic of much debate and I began to think more critically about “what we were left with,” capitalism, and out of this I was increasingly drawn toward Marxist theory. I spent some time studying Latin American liberation theology which, to me, combined elements of progressive Christian thinking with Marxist politics.

I graduated during a deep economic recession, so instead of landing in a steady, lucrative job I struggled for a bit. The lyrics of Billy Bragg’s “To Have and Have Not” kind of rang true for me: “At 21 you’re on top of the scrap heap; at 16 you were top of your class.” This fueled my interest in Marxism, as a political theory that could explain economic and social dynamics, as well as my search for a movement that took a comprehensive, transformative approach to social change. By this time, I had moved away from religion and had adopted a decisively materialist outlook. After a bit of looking around, I found the Communist Party and was impressed by their long history of dynamically applying Marxist theory to the concrete conditions of any given moment. I was particularly attracted to the Party’s understanding of the need to campaign for immediate economic, social, and political reforms, as part of the sustained struggle for transformative (revolutionary) change.

Throughout this process moving toward communism, I read a lot of very useful books. Among the ones that I found most helpful early on were: The Communist Manifesto (Marx and Engels); Imperialism: The Highest Stage of Capitalism (Lenin); Canada’s Party of Socialism: History of the Communist Party of Canada, 1921–1976 (CPC); Nationalism, Communism, and Canadian Labour (Abella); and The Scalpel, the Sword: The story of Dr. Norman Bethune (Gordon, Allan).

These books give a decent overview of the fundamental theory of communism, the history of communists in Canada, and the personal experiences of individual communists.

Jacobsen: With young people looking to institute a single secular school system with a coalition in their locale or country, by which I mean in a global context, how can they do it? What do you recommend for them?

McKee: It’s not an easy process, I must admit. Many places have some form of secular public school system, but they also have some form of religious education integrated into the public system. In Ontario, this integration takes the form of a parallel Catholic school system that is publicly funded. Changing this takes a broad, united movement.

One of the first steps toward building a campaign for a single secular school system is to identify those forces that have an interest in publicly funded religious education, and then determine why they have that interest. This second step is obvious in some cases, but it often also leads to some unexpected conclusions.

Once we have a clearer sense of the forces against secularism, we can build a strong, focused narrative to confront and oppose them. This includes developing precise arguments for the necessity of a single secular system, within our specific conditions, that can be supported by data and research. We can use these arguments, as well as the process for developing them, to build strong and active connections with a broad range of communities in our respective societies.

The overall goal is to isolate those forces who favour religious education and (hopefully) overwhelm their strength through mass mobilization.

Jacobsen: Are single secular school systems cheaper in total costs than separate publicly-funded school systems?

McKee: There are some organizations that make this argument, but I don’t favour it.

It is reasonable to expect some cost savings in areas like administration or governance, by moving from multiple school systems to a single one, but I think this is often overstated. For example, a single secular system in Ontario would have, by and large, the same number of students as the current dual system. This means that a single secular system will require a similar number of facilities and workers, including administration, as the current one.

Perhaps more significantly, total education funding in Ontario is desperately low and this has produced a general crisis in the public school system. Since 1990, 2000 schools have been closed and hundreds are currently threatened with closure and sale; there is a $16 billion backlog in school repairs across the province; school shortages and overcrowding mean that children have to be bussed out of their neighbourhoods to find a school that can accommodate them; and reduced staff has meant that violence in schools in increasing. So, the parameters of the debate on education funding need to be less about cost savings (targeted or overall) and much more about increasing the budget to properly fund student, worker, and community needs.

If our approach to public institutions is guided by a cost savings argument, we will quickly find ourselves on a slippery slope to diminished quality and delivery of services. A much stronger argument for a single secular school system is that it provides the best and most consistent method for ensuring universality, accessibility, quality, democracy, and accountability in public education.

Jacobsen: What advice do you have for secular youth who want to become politically active and activists in general for a more secular world?

McKee: One important consideration is to not counterpose secularism to the democratic right of individuals to practice their religions or to have none. This is, perhaps, a subtle distinction but it is one that is easily overlooked. For me, state secularism means that public institutions must display neutrality toward religions — to be universally accessible, their structure and delivery must not be contingent on a specific religion, or on religious belief and practice in general.

This is different from persecution or coercion of religious people. For example, a public institution can be secular without prohibiting its employees from wearing religious symbols. Persecution tends to heighten interest in religion, strengthen religious conviction, and open the door to reactionary or extremist articulations of the particular religion.

I mentioned earlier in this interview that my entry into social justice activism was through the progressive wing of the church. Even though the outlook of that movement was a religious one, the vast majority of people with whom I worked were defenders and promoters of state secularism. I am an atheist now, and have been for some time, but my early experience taught me that there is a very broad basis of unity for building a secular society. As activists, we must appeal to that basis and build that unity.

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

McKee: Thank you!

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2022-12-13

Conversation with Scott Davies — Editor and Writer at Conatus News

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2018/01/24

Scott Jacobsen speaks with Scott Davies, editor and writer at Conatus News, to discuss the state of progressive politics in Australia and other topics.

Scott Douglas Jacobsen: What is the state of progressive politics in Australia? Who are the main drivers of it?

Scott Davies: Currently, there is a centre-right political party, the Liberal-National Coalition government in power federally. In a majority of the states, the centre-left Labor party holds power. Progressives and progressivism in general, after some years in the political wilderness following the 2013 Federal Election are again gaining momentum politically. This is reflected in the ongoing push for and subsequent lesiglation on issues such as marriage equality, as well as a renewed focus on renewable energies and other progressive issues.

Jacobsen: Who is your favourite author of Progressive politics? What are your favourite books of theirs?

Davies: My favourite liberal and left-leaning authors in recent years have been, ironically, have been authors such as Nick Cohen, Maajid Nawaz, Sam Harris and others have have been critical of elements of the identitarian Left. I am a fan of their works due to their commitment to principles and ideas of secular humanism and universal values such as liberal democracy.

Jacobsen: In terms of the social implications of progressive politics, how does this influence the traditional gender roles? Because the traditional gender roles were women as home maker and man as breadwinner. The modern economy does not follow this model. What do you think are the early 21st-century gender roles? The gender roles that adapt to the modern economy, technological changes and shifts, and the implied political and social changes as well.

Davies: The modern economy, as you said, has changed gender roles significantly. A majority of households are now dual income, with both woman and man working a job, often fulltime. This has meant that domestic duties are also shared more evenly among the man and woman of the household. These changes have been further accelerated with technological changes, as well as social changes whereby these roles are expected to be fulfilled by all.

Jacobsen: How have the reactive elements of this culture, or the subculture of those who do not want any change, reacted in response to the changes in technology and generals? I mean in Australia.

Davies: Conservatives and reactionary elements within Australian society have pushed back against these elements in a variety of ways. To use a current example, they have organised the ‘No’ campaign for the upcoming marriage equality postal vote, campaigning for a traditional definition of marriage. There has also been vocal opposition to social programs which highlight LGBT issues, such as the ‘Safe Schools’ program, on the grounds that it undermines traditional family and societal values.

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2022-12-13

Notes on young people from speaking around the world by Faisal Saeed Al Mutar — Founder, Global Secular Humanist Movement

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2018/01/23

Scott Douglas Jacobsen: When we look at the landscape of belief for young people, they tend to decline in religious affiliation as a whole as well as levels of religiosity even if they are religious. You have noted this. What other observations do you note going to speaking engagements around the world?

Faisal Saeed Al Mutar: I say that this is happening to some extent universally. When I engage with people from the Middle East, I see that this is happening there as well. It happens with the access of information more than before and the curiosity of young people, except on some occasions such as China and some parts of East Asia.

The rise of Evangelical Christianity is interesting. The Christian Church, even as they decline in the West, you can see their focus on China and East Asia, so they can keep their numbers the highest in the world. There is a decline in some parts of the world and a rise in other parts of the world.

There is a difference between the decline of religious identification with a certain religion and atheism. I think the majority where the decline does not necessarily convert to identifying as an atheist, agnostic, or a humanist.

It is mostly going to “I don’t care” or “I am spiritual but not religious,” which is a separate category from those who adhere or support The God Delusion and the God Is Not Great world. This is what I don’t see coming to the general public.

In major cities in the West, where I speak, from Vancouver to New York and Boston and L.A., yes, the decline is there, but there is an apathetic atheism. They are not engaged in these discussions.

It is not in any way deep thinking about any of these theories such as M Theory being the best theory to explain quantum theory. I think the decline of religiosity is not with them. I think it is a decline in practice, but not a change of belief.

Jacobsen: So, it is a loosening up of their lifestyle, as opposed to some argumentation or philosophical point, or empirical point.

Mutar: I spoke in Denmark, in Copenhagen. It is one of the most non-religious countries. But even with that, there is still a Christian heritage there. They start with the music and the music has God, Jesus, and Bethlehem.

Even if they don’t believe in the virgin birth or all of the supernatural things, but they still identify with a Christian heritage and background, they are one of the most atheistic or non-religious countries in the world.

I think it is more complicated than people living their religion, especially when it comes to Europe and Asia. They have built, to some extent, a foundation that eventually got challenged by the Enlightenment values and secular values.

But it is more secularism with Christian heritage.

Jacobsen: What about the replacement of religious practice or just belief around the world for 18- to 35-year-olds, of the young around the world, especially the developed world where they have access to literacy, proper nutrition, and time to burn?

You noted the heritage that still exists in some halls of Denmark culture or in other areas of the world, where Islam and Christianity they have a long history in the culture. They lost the grip, but still, have an influence on the culture through music and iconography.

I am thinking more now about transitioning to the young. Although, they have no part of formal religion in their life. They still find informal ways from which to engage in what more or less would be called religious beliefs or religious practices, though they wouldn’t have those formal terms.

Mutar: Yes, with young people, some of the rise anti-globalism and “Make America Great Again.” It is some young people who tend to be atheistic too. If you look at Milo and Carl Benjamin/Sargon of Akkad, many of these people, followers, are young people who are not religious but they hold like a different identity that is kind off restoring the good ol’ days.

I think the young people of this century are dealing with so many questions of how they can shape their identity with the decline of formal religious institutions and the rise of new identities, so they can bring back the old religious institutions or the name of them.

I was speaking on campuses. Many young people have shifted beliefs from the SJW into the Alt-Right, and vice versa. These are difficult questions to grapple with. There is a need for every human being to identify with something.

With this globalized multicultural world that we live in, it is not easy to find yourself identifying with something. That probably would create a difficulty. That, I think, until today the humanist world have not been able to solve.

Jacobsen: I like that ending.

Mutar: [Laughing].

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2022-12-13

Women’s Expectations and Uni. Culture

Author(s): Phoebe Davies-Owen and Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2018/01/23

Expectations of Women, and Myths

One myth about women which is slowly becoming outdated is the presentation of them sat around talking about their weddings. The day they can’t wait for. Who will they invite? Where will it be? How will they plan it? This is presented in films, tv shows, books — it is commonplace and to an extent establishes women’s behaviour at a certain age and attitude about this at a certain age.

For women in the West, this isn’t such an immediate concern these days. Societal expectations and monitoring of their behaviour is diminished, the age that women have children has risen in recent decades as more of them are pursuing careers. In the same vein, this isn’t reflected in women from the East.

This is because traditionally, they are expected to go away to Western countries/universities and receive a first-class education — they then return to their native countries, settle down with a man of their own ethnicity and bear his children.

They may work before marriage, but it’s more common than not for them to resign from work once they are married. It can even be discouraged if they are thinking about meeting the expectations of family and tradition with working part-time and parenting at the same time.

It is all or nothing. Either women work in the home and submit to cultural expectations or are employed full-time in the workforce and face the alienation of the culture and family. That is in an upper class family with more disposable cash.

If in a lower class family, then the terminology would change from alienation to likely condemnation. These myths about women biding their time thinking about marriage and family comes from a groundwork of expectations in culture and family.

Culture Countering Behaviours of Women

There are some relatively benign myths about women, at least now. These myths revolved around the desire to become married and focused on family and children as an obsessive preoccupation through adolescence and young adulthood.

It’s true the number of women ranking marriage as a priority in their lives has gone up while for men it has gone down, but the percent change even over the last decade is relatively marginal. And it’s not an obsession. It’s an option. As Rebecca Traister has noted, modern women have options. That’s the key distinction.

To be able to have those choices actualized, you require finances, and the access to more monetary resources, money, comes from the provision of advanced or rarefied skills in the work environment, which many women are working on acquiring or have already acquired.

Women dominate the universities. Their long-term options with advanced skills continue to increase because they are making the more conscientious choices about a long-term future for finances, and so options to make flexible choices about fulfillment and direction in life.

The Empress’s New Clothes (and Attitude)
In my (Phoebe’s) experience, while myths continue to be spun, non-Western women at universities in the UK have changed attitudes to the expectations placed on them from their families and societies.

In their last year of university, rather than asking each other if or how they’ve planned out their wedding, they’re instead trying to put up hurdles to prevent them from going home.

This is through securing a corporate job (which secures their financial independence) or a Masters degree (giving them more independence and time to really decide what it is they want to do with their lives), and I have seen first hand how much pressure both avenues put on the student.

The application process for corporate firms is intensely competitive and rigorous, and while the requirements needed for Masters programmes aren’t to the same degree they are still strenuous to applicants.

These activities are what students I personally know, would rather go through than return to their homes, lose their independence (as they’ve been studying abroad for so long without familial support) and come back under the umbrella of societal expectations.

While this is seen in a university setting, it’s a waiting game to see if this will be reflected on a wider margin in countries where there are stricter expectations on women. Of course, it is easier for those female international students who are of a higher class to go home and stick to their independent lifestyles.

These questions of “Who will they invite to the wedding? Where will it be? How will they plan it?” might just remain on the minds of the parents of these women, for those who are fortunate enough to go away to study, and those who don’t have the opportunity.

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2022-12-13

Conversation with Vidya Bhushan Rawat

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2018/01/22

Scott Douglas Jacobsen: How did you originally find humanism?

Vidya Bhushan Rawat: I lost my father in early childhood so my mother and sisters remained my guardians. We hailed from the mountain regions of North India. My mother was a religious woman but not into orthodoxy. She was deeply individually who faced the pains of being a widow at early age. Since, my family was not much into a joint family system, so the entire rules and regulations at our homes were of our own. My mother never imposed religious values on us. Her only point would be to be good, remain humble. We did not have enough money to survive so we were not really deep into it. I later found that for the rural poor, it is the struggle for their daily survival more important than any god and my case was no different. Religion was just kind of a relations between ‘God’ and human being. I could recite a few of Sanskrit hymns which was part of my curriculum but which were more as a moral studies, knowledge about respecting elders and following the path of truth.

My struggles for life were tough. As a growing young boy, I had none to support me. At the age of 16, I started working in a private company and taking tuitions. These were difficult in India in those days for survival. A great Indian author, brought me to Delhi who claimed to be a humanist. I was the student of literature so felt that I would gain. There at his place, I came to read numerous books but was also disturbed with my own conditions. The working conditions for me were terrible like a bonded labour. My desire to study never got fulfilled in such situation because each one who tried to support me actually used me too me for their comfort.

I came to Delhi in 1991. There was no one who I could share my concern as a young boy. There was a pressure at home. I came to many literature about liberation theology. One of my friend who saw my conditions and depression, took me to church. I started going there and slowly, felt that all my pains and agonies are due to my religion. I took to Christianity classes. After many days, when I was attending the theological classes, I asked a question about why ‘black is evil’, as being told by a theological teacher. She was dumb stuck and faltered. In Christianity, we were told that miracle do happen. I was in love with my friend who suffered from polio. We were planning to marry. Church helped us. Attending these classes, I felt may be a miracle can help her recover. I prayed and also went to those Godmen who claimed they can do any miracle. Nothing happened. Slowly, my disappointment with Christianity started. I also came in touch with friends in Islam, felt it was better to fight against injustice but inside there, I felt that people like me who question everything including the finality of the religious text would not be able be there.

Frankly, this was the period where I was introduced to the writing of two of the greatest Indian philosopher and political revolutionaries. One was Dr Baba Saheb Ambedkar and the other was EVR Periyar. Dr Ambedkar brought the silent revolution in India about how the Dalits got their rights. Reading them about various issues particularly our social order, where he said that there is nothing called finality of religious text and we must question them. Ambedkar embraced Buddha but redefined Buddhism. I follow path shown by Ambedkar, it is what I called new humanism. Periyar, never believed in any God.

By 1994, I was deep into the social movements particularly those in the left political circles and the impact of writing of M N Roy, Bhagat Singh, Rahul Sankrityayan and many others who challenged religious orthodoxy and questioned, grew on me and I became a radical humanist. In fact when we married in 1994, it was a civil marriage without any religious orthodoxy. Religion has never been a part of my life since then, not merely mine but my family, which means my wife as well as daughter. We are absolutely comfortable with that and enjoy being without God.

Jacobsen: What defines humanism to you?

Rawat: Humanism for mean rationalism with compassion. I wont be a rationalist just for the sake of rationalism. For me, if this does not include Karuna, compassion, as Buddha says, we cant be humanist. A humanist cant be dogmatic like any other ism. They should be the best defender of human rights. For me a humanist is a person with whom a religious person too feel comfortable in talking. God is not an issue for me as I am not trying to convince but as soon as God is used for political and social purposes, i have an issue. I dont waste my time with people whether there is God or no God as there is no point as people world over have their own ideas and convictions. Secularisation too have made people mechanised and too individual. While we respect individuality yet you live in society, interact with each other, show concern and hence can not be totally detached with it. A humanist is a person who will even defend right of my religious neighbour to be religious as long as his religion does not infringe my personal liberty.

Jacobsen: Where you’re at geographically, growing up, what were your major difficulties with the religious and religion’s doctrines in general? I ask because humanists face so, so many prejudices and biases.

Rawat: I grew up in the mountains of Uttarakhand regions in India. It one side border with Nepal and other side with China. As I said, the place that I came from was conservative where people would go to temples and keep fasting but in my family, I never kept any. There was no imposition of any religious values on us except in marriage or any other ceremonies, we had to make a ceremonial presence or participate some time.

Since, we were a nucleus family there was not much pressure. In India, the religious norms and orthodoxies are mostly imposed in joint family system where the entire clan live together and role divided between men and women.

Our marriage was opposed by family as it was not merely between two individuals from diverse regions and cultures but also because my wife suffered from Polio. She was unwelcome. By that time, I had become ideologically too strong to challenge. It was an open challenge. I can say, that I am proud of my decision to remain lonely in the crowd for which i paid huge price as none of my relative would come to me and we are still growing in isolation.

Second incident happened when my daughter was born in 1995. We were living alone in Delhi. My mother and sisters wanted to come. We did not perform any rituals. In India after the baby is born, you have to do many rituals. When my mother and sister came to us, they asked us whether we have purified ourselves to which I responded in negative. She refused to enter the house. I was also adamant and asked her to live if she feel so. The situation was just compromised when the house owner came and said he would perform something. Which was nothing but a hog wash to satisfy my mother and she entered.

I give one example of how religious values some time dangerous. My brother in law was suffering from various ailments. He was admitted to hospital for surgery. He was wearing rings in most of his fingers. The fingers had swollen but he continued. The day doctors wanted to operate him, asked him to put off the rings which he was not keen. The doctors then remarked that if does not do it, his fingers would have to be cut. That day, I found how dangerous are the religious faiths which can take your life too.

Jacobsen: What organizations have you been involved with for the irreligious fight against religion?

Rawat: I founded Social Development Foundation in 1998. The aim was to develop human rights defenders as well as do some community work which were deeply rooted in superstition and religious orthodoxy. In India the biggest curse in the name of religion to humanity is untouchability and caste discrimination. You are born in a particular caste and you have to do that work. So if a person is born in a community of manual scavenging then he or she has to do that kind of work cleaning the toilets of other or sewage lines. It means that your identity is birth based and your work is predicided.

I knew during that period there were a few humanist organisations but they were confined to already converted a few, more like holiday discussion groups. We felt there is no meaning in humanism if this is not a philosophy which people could enjoy, particularly those who were poor and victim of India’s hidden caste apartheid. And hence in our human rights education programme and other leadership development programme, humanism became an inherent part and I can vouch that we succeeded in bringing the young humanists from those communities which were victims. In the state of Uttar Pradesh, which is over 220 million people, we organised camps, training programmes, miracle exposure programmes, awareness campaigns, marches etc to convey our point of view as why it is important to change ourself, question the authority of religious scriptures and for that we used the writings, sayings of those philosophers who had spoken for humanism, human rights and human dignity. So, Dr Ambedkar, Phule, Periyar, Bhagat Singh, M N Roy, Rahul Sankrityayan like legend came handy. Many sufi saints who were popular and respected might not be a one hundred percent humanists but their poetry and writings were also used as they talked about universal brotherhood, equality between gender and human beings, spoke against superstition even when they might have believed in one God or one power concept. Our point was religion is dangerous as it control and it is political in nature but if we confine it to individual which does not violate rights of others, we can still work with those people.

We knew that in the people in the villages go to quacks and other godmen because there are no medical services. Our effort was to educate people and take them to medication. We organised medical camps for ailments and the result was that in many villages things started changing. When you work with most marginalised, victims of social order and caste system, you have to bring them to science and it is possible through easy access to medical system so that they can get benefit of that. Once they get easy access they would enjoy it and will reduce their dependency on religious practices.

Jacobsen: What are the pluses of religion?

Rawat: The plus point is that religion give strength to people to do something good many time. Second is, it has the strength to socialise. People who are oppressed and isolated find solace in it. I say, it is the failure of those who call themselves as humanist and secular as they do not respond to the emotions of the people. Religion’s major aspect is socialisation and addressing the emotional needs of the people which the secularists and their individual tendencies does not understand.

Jacobsen: What are the negatives of religion?

Rawat: Religion is politics. I don’t say religion is mere superstition. Organised religion is a power equation of power elite many of them are technocrats, scientists, industrialists and politicians. It is superstition for poor who look upto god as a miracle for his problems but for the rich and powerful it is a way that leads to power. Christianity, Islam and Hinduism have been made organised religion to attain power. In many places Buddhism too has been used which is depressing. The main part of such mobilisation of religion is to convert the minorities into a villain and through their vilification enjoy the power. Entire South Asia today is victim of this majoritarianism which is the biggest threat to its democracy and human rights.

Jacobsen: How does religion influence politics in the world?

Rawat: Western World is divided between Islam and Christianity. The Eastern side has many including Hinduism, Buddhism and Islam. Religion used as a vehicle to ride the political power. Most of the human rights organisations are funded by the religious organisations. They are already in charities. Even the terrorist organisations have charities and calamities come handy for them. It is because of this, we had asked the humanist organisations to think of their interventions in developmental sector. There has to be a humanist response to human rights, developmental and charity sector otherwise it is in the hands of religious power. Through charities religious organisations have controlled all the human rights as well as political discourse.

Jacobsen: How does religious doctrine violate human rights?

Rawat: There are many. One is the religious scriptures are sacrosanct and you cant challenge. Now in our part of the world it is visible in everyday life. You cant marry beyond your caste and religion. If you try, you would be murdered in the name of honor. We have seen numerous killings of young couples because they belong to different castes or religions.

Religious taboos killing. Witch craft is another issue which is used to control women, her property if she has, particularly when she is alone, single, divorced or widowed. It is easier to make a character assassination and then engaged in mob violence against her.

In the past three four years, we have seen prejudices in the name of our food habits. Now, vegetarianism is being aggressively being promoted. It is not a choice but as a hate against those who eat meat particularly beef. Now state has regulated that beef eating is banned in India and there is heavy penalty and punishment if you are found eating or slaughtering it. India’s cow protection laws have similarity to the blasphemy laws in Islamic societies. It is terrible and anti minorities, anti Dalits. The incident of mob lynching against the so called beef eaters or those who were transporting cows-or buffaloes allegedly for slaughtering is an eye opener. The fact is that India is the biggest beef exporting country of the world. Which means that government has not stopped exporting beef but then why is it encouraging people to take law unto their hand. India’s anti beef or cow protection laws are aimed at controlling its biggest minority, Muslims. They have been targeted. Rather than investigating against the culprits, in most of the cases, police and investigative agencies were researching whether the meat that the person was eating or in his freeze was beef.

We also have religious leaders dictating about women, giving them direction as what they should eat, do and wear. All of them are united in telling the women that their freedom is the biggest danger for them. In the cases of violence against women, most of the people feel, that it is the fault of the women themselves.

Jacobsen: What do you see as the major human rights battle now?

Rawat: The biggest human rights battle today is the growing majoritarianism which is now taking fascist tendencies where every minority is being considered as an obstacle and a threat to nation. Majoritarianism and nationalism are being used in convertible and synonymous terms.

Humanists too are under the threat as they are speaking for the human rights of the people. Human rights defenders, secular activists, peace builders are being considered as anti nationals. Criticising the government is also considered as anti national. We always felt that media is the fourth pillar of democracy but now it look crony media is becoming the biggest threat to democracy as it is spreading lies and cooking stories in the newsrooms. Media was a watch dog but here in India media is actually hunting opposition and trying to finish it. Sadly and most importantly, India’s educated class which enjoy liberal western democracy, human rights, minority rights there does not want to support secular democratic movement in the country. Many of these Non Resident Indians, the scientists and technocrats, business persons have turned highly rightwing and support the hate campaign back home. My request to all of them is that you are enjoying the best in liberal democracies so please do support values of human rights, secularism and social justice back home in India. India can only survive because of its secular democratic republican values enshrined in our constitution. Converting India into a theocracy would be violative of our constitutional values and vision that the founding fathers of our independent republic had dreamt. Saving India’s secular liberal democratic values is the biggest challenge that we face today.

Jacobsen: Thank you for your time, Vidya.

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2022-12-13

Call from the HAPI Mothership…

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2018/01/21

IHEU, or the International Humanist and Ethical Union, will host, alongside Humanist Alliance Philippines International (HAPI) three events. From March through April, in about a 30-day period, IHEU and HAPI will host the Café Humaniste three-part series — and in English, though title to the contrary — with the first event on March 10.

The theme for the first event will be “Humanism and Science” with speakers Nikko Dy Guaso and Arturo Alvarez. Guaso’s talk is entitled “Space, Time and Humanity.” He looks at the advancement and development of humanity’s intellect tied to a thirst for knowledge about the cosmos around us. This will connect to an exploration of the universe and humanity.

Alvarez’s speech will be called “Climate Reality: Humanism and Ecology.” The talk will look at the climate challenges faced by humanity as well as humanistic ecology with an introduction of the Climate Reality project.

The next event will happen on March 24 with Jan Erik Villa and Hermogenes Gacho speaking on “Humanism through Arts” and “Cultural Diversity and Modernization,” respectively. These are cultural looks into the world of humanism. Villa is the Rekindle PH program coordinator, who will show how art can help express ourselves and ideas we all as the use of art for the promotion of humanistic ideals.

Gacho’s speech will look into the ways that effects and impacts of cultural diversity in addition to the change to our lives from the modernization of the world. This will look further not only from the past to the present but also into the future.

The final day, April 7, will focus on Alvin John Ballares and his presentation of the HAPI book entitled From Superstition to Reason: A Journey Towards Humanism. This talk will focus on hi transition from a theist pastor into a secular humanist.

FREE ENTRY for all events. Café Humaniste in the Philippines (1/3) Café Humaniste in the Philippines (2/3) Café Humaniste in the Philippines (3/3) Location: Tippy’s Bistro 10th Lacson St. Bacolod City, 6100 For more info, send your questions in the event page or via email to rayd.espeja@hapihumanist.org.

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2022-12-13

This Week in Humanism 2018–01–21

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2018/01/21

“Over the next month, residents of Atlanta (GA) will see a billboard that reads “In Science We Trust”, courtesy of a member of the Freedom From Religion Foundation.

FFRF member Jack Egger paid for the sign, which depicts an astronaut suspended in outer space to illustrate its slogan.

“If all of us had faith in science and humanism, we would improve life on Earth so fast,” says Egger. “By giving up supernaturalism, we all can have a more fulfilling life, with a brighter, more peaceful and predictable future.”

Notes Annie Laurie Gaylor, FFRF co-president, “We need to place our trust not in some deity to rescue us, but in reason, compassion and humanity. The only afterlife that should concern us is leaving our descendants a secure and pleasant planet and future.””

Source: http://www.patheos.com/blogs/friendlyatheist/2018/01/18/atheist-billboard-in-atlanta-says-in-science-we-trust/#EACIFmpcGyKzpAo7.99.

“News flash: Concord Monitor editorial board wiser than the “wrongheaded U.S. Supreme Court.” I refer to the Sunday Monitoreditorial, in which the editorial board decries the use of taxpayer dollars to support religious schools or religion-based instruction. The editorial quotes from Justice David Souter’s 2002 minority opinion concerning the Cleveland, Ohio, school voucher program. In that opinion, Justice Souter mentions many world religions. However, he leaves one out, namely secular humanism.

The word “religion” means “a specific fundamental set of beliefs and practices generally agreed upon by a number of persons or sects.” The adjective “religious” means “of, or relating to, or concerned with religion” (Dictionary.com). Any human enterprise, including that of educating people, has a fundamental set of beliefs and practices that members of that enterprise practice, some of them are practiced religiously. In this light, it can be argued that public schools are also religious schools. While they are not Christian, nor Buddhist, they are secular humanists.”

Source: http://www.concordmonitor.com/Religion-and-education-14926430.

“Vaikom Muhammad Basheer was perhaps the most Whitmanesque of Malayalam writers — he ‘contained multitudes’ and his creativity was defined by an all-embracing catholicity. A reappraisal on his 110th birth anniversary

Throughout Basheer’s creativity there is an aspect of secular humanism shining bright. This is very significant in the current context, when people in our society have withdrawn into the cocoons of caste and religion.

Basheer knew that the only thing which is going to survive is the spiritual unity of mankind. Perhaps, he understood this truth more than any other writer in Malayalam literature. He was not against religion but he sought to understand the reason why religions came up in the first place. He felt there are two ways to reform a person — through punishment and through love. Basheer always felt the second path was better.”

Source: https://blogs.timesofindia.indiatimes.com/tracking-indian-communities/quran-karma-and-a-gnostic-god/.

“The Renaissance was a period in Europe that marked a major break from medieval times. Now, we may be living through another transitional period driven, once again, by scientific revolution.

Shaking up the political and religious spheres, the Renaissance period saw the emergence of new sciences and new literary and artistic schools along with new political, social, and economic models.

It marked a time where education and discovery fundamentally shifted from authority and faith to scientific reasoning and thought. Many historians see this period as the beginning of the Modern Era, and that is largely due to the changes in thought that happened during this time.”

Source: https://edgylabs.com/reboot-for-humanity-what-is-the-science-renaissance.

“The U.K.’s immigration officers have denied a Pakistani humanist’s application for asylum after he failed to adequately answer questions about Plato and Aristotle.

The man had sought protection in the U.K. after denouncing Islam and joining the Humanist U.K. organization, according to the Guardian. But the Home Office said Hamza bin Walayat’s inability to name any famous Greek philosophers who were humanistic revealed that his knowledge of humanism was “rudimentary at best.” The office reportedly concluded that Walayat’s fears of religious persecution in Pakistan — where he claimed he had received death threats from his own family — were unfounded.

Critics could counter that while Plato and Aristotle, influential Greek thinkers of the 5th century B.C. may have written works that influenced the humanist movement, they predated the emergence of both the Renaissance human-centric movement and the 19th century’s humanistic philosophical and ethical principles by several millennia.”

Source: http://time.com/5107298/greek-philosophers-humanist-denied-uk-asylum/.

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This Week in Women’s Rights 2018–01–21

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2018/01/21

“Members of a leftist women’s rights group, GABRIELA Alliance of Filipino Women, in the Philippines are urging president Rodrigo Duterte to take “a concrete and clear position” over the controversial “comfort women” statue that was unveiled in the capital city of Manila in December.

“The Philippines needs to have a national policy on these women’s quest for justice. We lack a concrete and clear policy on this,” Joms Salvador, the secretary general of GABRIELA Alliance of Women, told Xinhua News.

The Philippines erected a seven-feet bronze statue in the busy city district of Roxas Boulevard in Manila in December, drawing ire from several human rights groups, including women organizations.”

Source: https://www.telesurtv.net/english/news/Philippines-Womens-Rights-Group-Demand-Justice-Over-Comfort-Women-Issue-20180118-0018.html.

“Several photos and videos posted to social media during the recent Iran anti-government demonstrations have shown women removing their hijabs to protest the Iranian dress code and one woman raising her fist in the air as she walked through a cloud of tear gas.

The images are notable in that Iran severely restricts women’s rights, from what they are allowed to wear in public to the jobs they hold, to not being allowed to watch men’s sports in stadiums.”

Source: https://www.voanews.com/a/womens-rights-in-iran/4193418.html.

“The African Union has taken several initiatives to demonstrate its commitment to eliminating injustices against women in Africa. The most recent has been a meeting aheadof the African Union (AU) summit scheduled for later this year to highlight the continent’s commitment to gender equality.

Other examples include the African Women’s Decade (2010–2020), adopting the African Union Gender Policy and creating a fund for African women. In addition, the AU declared 2016 the year of human rights with a particular focus on the rights of women.

Fifteen years ago the AU adopted the Maputo Protocol under the African Charter on Human and Peoples’ Rights to boost the protection of women. Its implementation was meant to be overseen by the African Commission on Human and Peoples’ Rights, a human rights body set up under the African Charter. And the process was meant to be monitored by the Special Rapporteur on the Rights of Women in Africa.”

Source: https://theconversation.com/next-steps-to-getting-africas-protocol-on-womens-rights-implemented-80406.

“ST. PETERSBURG, Fla. — Demonstrations in support of female empowerment are scheduled in cities across the country Sunday, a day after hundreds of thousands of people across the globe marched, chanted and protested.

Marches are scheduled in several cities, including Miami, Melbourne and Munich.

On Saturday, many not only supported women’s rights, but also denounced President Donald Trump’s views on immigration, abortion, LGBT rights and women’s rights on the anniversary of his inauguration.

The 2017 rally in Washington, D.C., and hundreds of similar marches, created solidarity for those opposing Trump’s views, words and actions. Millions of people around the world marched during last year’s rallies. Participants on Saturday talked about the news avalanche of politics and gender issues in the past year. They said they were galvanized by the #MeToo movement, which has been credited as countering widespread sexual abuse and misconduct.”

Source: https://infotel.ca/newsitem/us-womens-marches/cp575426730.

“Demonstrators gathered by the thousands in New York on Saturday to voice opposition to the Trump administration and rally support for strong voter turnout among women in the 2018 elections and beyond.

The event was one of more than 250 scheduled for this weekend across the U.S. to mark the first anniversary of the women’s marches held in Washington, New York and other big cities following the inauguration of President Donald Trump.

The rally at New York’s Central Park kicked off on Saturday with demonstrators singing “Lift Every Voice and Sing” to loud applause. Ann Toback, executive director of the Workmen’s Circle, a Jewish-advocacy group, spoke of immigration rights.”

Source: https://www.wsj.com/articles/anniversary-of-womens-march-brings-new-mandate-get-out-to-vote-1516449601.

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This Week in Science 2018–01–21

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2018/11/21

“A team of researchers has taken a major step toward one of the hottest goals in cancer research: a blood test that can detect tumors early. Their new test, which examines cancer-related DNA and proteins in the blood, yielded a positive result about 70% of the time across eight common cancer types in more than 1000 patients whose tumors had not yet spread — among the best performances yet for a universal cancer blood test. It also narrowed down the form of cancer, which previously published pan-cancer blood tests have not.

The work, reported online today in Science, could one day lead to a tool for routinely screening people and catching tumors before they cause symptoms, when chances are best for a cure. Other groups, among them startups with more than $1 billion in funding, are already pursuing that prospect. The new result could put the team, led by Nickolas Papadopoulos, Bert Vogelstein, and others at Johns Hopkins University in Baltimore, Maryland, among the front-runners.

“The clever part is to couple DNA with proteins,” says cancer researcher Alberto Bardelli of the University of Turin in Italy, who was not involved in the work. The researchers have already begun a large study to see whether the test can pick up tumors in seemingly cancer-free women.”

Source: http://www.sciencemag.org/news/2018/01/liquid-biopsy-promises-early-detection-cancer.

“A team of scientists studying ancient DNA may have solved the mystery of the horror-movie style deaths that wiped out most of the Aztec population in colonial-era Mexico.

Extraction and analysis of ancient DNA from a mass grave of victims during the epidemic found a deadly form of salmonella in many of the skeletons.

Salmonella enterica Paratyphi C, a pathogen that causes enteric fever, is a likely culprit, says an article published Monday in Nature Ecology and Evolution by researchers working from the Max Planck Institute for the Science of Human History, Harvard University and the Mexican National Institute of Anthropology and History.”

Source: http://nationalpost.com/news/mystery-of-horrifying-disease-that-wiped-out-aztecs-unraveled-by-science.

“A slight creaking sound could be heard as the room sat silent, waiting for the door to open. No one knew what to expect. Would lives be changed forever? Anxiety amongst the group continued to grow.

We’ve all found ourselves in this circumstance at some point in our life. As children a teacher would enter the classroom. At work, the boss calls an impromptu all-hands-on-deck meeting. And, the worst of these situations is sitting in a hospital waiting room — waiting for a doctor to bust through the swinging doors with a status update of a loved one.

In this story, the group was waiting for their boss. She entered. She slowly walked to the front of the room, took a deep breath, and said, “I want to tell you all a story.””

Source: https://www.forbes.com/sites/davidsturt/2018/01/21/science-says-if-you-want-people-to-respond-tell-a-good-story/#6fba34ef56e6.

“Science isn’t a monolithic endeavor, so there’s no way to create a single measure that captures global scientific progress. Instead, the NSF looked at 42 different indicators that track things like research funding, business investments, training of scientists, and more. All of these measures were evaluated for the globe, in order to put the US’ scientific activity in perspective.

Show me the money

Overall, science funding is on a good trajectory. In 2005, global R&D spending was just under a trillion dollars; by 2015, it had cleared $2 trillion. In total, 75 percent of that is spent in 10 nations; in order of spending, these are the United States, China, Japan, Germany, South Korea, France, India, and the United Kingdom. The US alone spends about $500 billion. China, which was at roughly $100 billion a decade ago, has now cleared $400 billion.

That growth is gradually shifting the focus of global science. At the start of this century, Europe and North America accounted for 65 percent of the global R&D spending. They’re now down to less than half.”

Source: https://arstechnica.com/science/2018/01/the-global-state-of-science/.

“Science groups are reacting with dismay to a partial shutdown of the U.S. government that began today after the U.S. Senate failed last night to advance funding legislation. Many scientists, meanwhile, are scrambling to determine whether or not they will be able to keep working.

The shutdown is “just deeply disappointing because Congress has had months to fund the government,” said Ken Kimmell, president of the Union of Concerned Scientists in Cambridge, Massachusetts, in a statement. “Without a resolution the federal scientific enterprise will come to a screeching halt, potentially adding millions of dollars in costs and months of delay to taxpayer funded projects.”

The funding lapse “deals another serious blow to an already beleaguered American scientific enterprise,” said Rush Holt, chief executive officer of American Association for the Advancement of Science (AAAS) in Washington, D.C. (publisher of ScienceInsider), in a statement. He suggested the shutdown will add to long-term funding strains that have reduced federal spending on research from about from 1.25% of the nation’s Gross Domestic Product (GDP) to 0.82%, “which is a near 40-year low.””

Source: http://www.sciencemag.org/news/2018/01/science-groups-react-us-government-shutdown-researchers-scramble.

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2022-12-13

An Interview with Andy Uyboco

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2018/01/18

Scott Douglas Jacobsen: What is your relationship with HAPI? How did you find them?

Andy Uyboco: I learned of HAPI via Marissa Langseth whom I have been acquainted with for some time before she founded the organization.

Jacobsen: What is the state of humanism in the Philippines at the moment?

Uyboco: I think it’s a growing movement. There is less stigma about it than when you position yourself as atheist or irreligious. I think HAPI is taking very positive steps in promoting humanism because it is not just about another group ranting against religion, but there are actual programs in place to uplift the general well-being and happiness of people.

For example, there are people in HAPI who are focused on educating poor children, there are others promoting environmental concerns, and so on.

Jacobsen: How do you see the future of humanism in the Philippines?

Uyboco: I have a bright outlook towards it. As long as people are committed to working for the good of humanity, then we can transcend the artificial wall of religious differences.

Jacobsen: What will be some of its difficulties in the near future, and even at present, in free practice in social and cultural life, and even political and legal life?

Uyboco: Present and near-future difficulties — in terms of philosophy and political views (e.g. secularism) — would still be difficult to implement because most people still adhere to a strong religious belief system. It does not help that at present, there are a number of politicians and government figures citing religion/faith as a motivation for crafting policies or procedures. (http://newsinfo.inquirer.net/863105/pacquiao-invokes-bible-to-defend-death-penalty)

Jacobsen: Is Duterte a problem for the irreligious in the Philippines?

Uyboco: It depends. If we’re talking about religious issues, I don’t think it’s a problem as he’s been pretty liberal about dissing religion himself, and that sort of helps a bit in breaking the chains of religious fervor. However, if you talk about humanist policies, then that’s where the issues will start coming in. Even though I supported him in the last elections, I will be the first to admit that he doesn’t make it easy for humanists to defend him. I do not think he is an evil man, just an old man who is set in his ways — as I explained to someone before who wondered how I could support him. I look at him like an ornery old relative who likes to cuss and bully everyone around, but he’s done enough good things to show that there is a heart that cares underneath that tough exterior, and I and many in Davao understand and kind of give him leeway for that, even those in my circle that are irreligious. But I know and realize that that itself creates problems as he is under international spotlight whether he likes it or not, and his careless statements here and there would be dissected and may be even interpreted as policy.

Jacobsen: Any upcoming work coming out of the school of design and arts?

Uyboco: Oh, I haven’t been teaching for 7 years now since I moved back to Davao City from Manila. I’ve been in the pharmacy business since then, growing and expanding the family enterprise that my dad started back in the 50’s.

Jacobsen: Thank you for your time, Andy.

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In Conversation with Lee Moore— Former Executive Director, The Atheist Conference (TAC)

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2018/01/16

Scott Douglas Jacobsen: Do humanists have to be atheists?

Lee Moore: It really depends on how you define humanists, some seem to think a rejection of a higher power is a requirement… some not so much. A better question to ask is “Why aren’t all atheists also humanists?”

Jacobsen: There are so many labels floating around about the formally non-religious or the formerly religious community. It is staggering to recount them all. Do you think that atheism has such a bad rap that people shy away from the word and so go by other terms or labels?

Moore: Well atheists are independent by nature, not a fan of going with any flow… the more someone tries to tell someone to call themselves an atheist… the more they tend to rebel against such an idea. I would say calling yourself an atheist used to have a much worse rap than it does now… these days most folks on either side of belief don’t care as much.

Jacobsen: Do you get hate mail for the things posted on A-News?

Moore: I have received a great deal of hate mail as an open atheist who worked within the godless community. Sometimes even death threats… About 5 or 6 years ago, there was a shift in it though… I stopped getting as much from religious folks and started getting it from my fellow non-believers.

Jacobsen: What makes A-News potentially distinct in the landscape of news provisions for the non-believing community?

Moore: It was set out to appeal to the non-ivory tower masses. The Atheist movement here in the States has always presented itself as arrogant, and was led by folks who have no idea what it is to be poor in this nation. We sought to change that.

Jacobsen: In the context of the atheist community and the media, does making fun of religion help interbelief dialogues? Or is this more to ‘blow off steam’?

Moore: It’s of course blowing off steam. Most of the folks I have met, myself included, have been a victim of oppression by our religious neighbors in some way. Making fun of religion helps some to heal those wounds, it even helps others see that they may have been following something they shouldn’t… for the most part though… it does little to help our relations with those religious neighbors.

Jacobsen: Any final thoughts or feelings in conclusion?

Moore: The Atheist movement here in the states is mostly dead these days… yes, there are more and more folks leaving religious belief, but that has little to do with the movement. Our movement turned in on itself years ago and has been self-destructing ever since. Our groups grow smaller by the day and are receiving far less donations than in the past. We kind of already won the battle, and it’s time to move on.

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Kathy Dawson — Board Member, Alberta Pro-Choice Coalition and Abortion Rights Coalition of Canada

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2018/01/14

Scott Douglas Jacobsen: Off-tape, we were discussing some more nuances with regards to pro-choice in Alberta through the Alberta Pro-Choice Coalition and aspects of law that are regarding the idea of personhood, and the way this impacts abortion and pro-choice. Could you extrapolate on that or explain a little for us?

Dawson: Anti-choice have tried to introduce personhood laws in Canada to recognize the fetus as a person. This is about reducing rights for women and trans men because rights for fetuses can’t coexist with rights for the pregnant person. The impact of fetal personhood can be found in the States. Pregnant people have been jailed for seeking help with addictions while pregnant, forced to have C-sections and more because of personhood:

https://read.dukeupress.edu/jhppl/article/38/2/299/13533/Arrests-of-and-Forced-Interventions-on-Pregnant

Section 7 of the Charter Rights and Freedoms guarantees that women, trans men, non-binary people still don’t lose their rights when they get pregnant. http://www.nafcanada.org/legal-abortion-ca.html

1988 R v. Morgentaler

In 1988, the Supreme Court of Canada struck down Canada’s abortion law as unconstitutional. The law was found to violate Section 7 of the Charter of Rights and Freedoms because it infringed upon a woman’s right to “life, liberty and security of person.”

Chief Justice Brian Dickson wrote: “Forcing a woman, by threat of criminal sanction to carry a foetus to term unless she meets certain criteria unrelated to her own priorities and aspirations, is a profound interference with a woman’s body and thus a violation of her security of the person.”

Jacobsen: Are there other documents that are like that? That younger people should know about for themselves.

Dawson: I was pointing back to the Charter Rights and Freedoms. That’s core to our rights, as people that could get pregnant.

Jacobsen: So, do these become attacks on a woman’s right to choose, become attacks on human rights in general — whether nationally based or internationally based?

Dawson: I’m not sure what you mean by that.

Jacobsen: If someone is saying that it is my right via Section 7 as a pregnant person to make an independent choice whether I have an abortion or not based on the Charter Rights and Freedom in Canada, or with regards to reproductive health rights as noted in Human Rights Watch about abortion being first and foremost a fundamental human right; if those are the stances of the Charter of Rights and Freedoms as well as Human Rights Watch and very likely bodies or the organs of the UN as well, then it seems to me that attacks on the ability for them to make an informed safe decision about abortion or not become attacks on a pregnant woman’s human rights?

Dawson: Oh, absolutely! Any drive to grant personhood to a fetus is removing rights from women, trans men, and non-binary people.

Jacobsen: What do you foresee as the upcoming battles for the youth demographic in Alberta?

Dawson: Upcoming battles? Well, we have quite limited access in Alberta, although the recent announcements of coverage for mifegymiso may help. There’s two abortion clinics; one in Calgary, one in Edmonton, and there’s a hospital in Calgary. Abortion services are available in Grande Prairie.

It’s hard to get information on access in some communities. So, unless you live in or near one of these centers, you’re going to have to take time off work, find child care for your children, make travel arrangements including hotels. Some people are having to travel significant distances. There’s a real concern with access, for example, if you live in Fort McMurray, you can’t go to the Fort McMurray Hospital and obtain an abortion there.

From the youth perspective, the obstacles are greater. Missing school, absence from home, transportation and accommodation are increased obstacles for youth.

Youth must also be concerned because anti-choice groups are in the school actively undermining sexual health education when they are brought in to teach abstinence or sexual risk avoidance. Their presentations may be legitimized by their presence in the school. Youth need to know that these presentations are not evidence based nor supported by experts in the field of human sexuality. Information on these presentations can be found at the SIECUS Community Action Kit online. The link to their Fact Sheet: http://www.communityactionkit.org/index.cfm?fuseaction=page.viewPage&pageId=923

My daughter and I sat in one of those classes and it was awful what they were doing to the kids. They told the girls to watch what they’re wearing because the boys had no control. It was so offensive to both boys and girls. They totally excluded the LGBT kids and would not answer questions relating to LGBT relationships. They presented sex and gender as the same and only spoke about binary identities. They misrepresented contraception and protection. They shamed the kids. The presenter said, “If you find yourself pregnant and you come into our pregnancy care center, we’re going to ask what happened with your abstinence program. Were you lying there, and he fell on top of you?”

We contacted the school board, started a petition, raised awareness and collaborated with local activists. The school board removed the anti-choice group and updated their sexual health education policies to prevent the group from returning. However, other school boards have not taken action to respect youth rights to comprehensive sexual health education free from agendas and misinformation despite parent advocacy.

Parents had a difficult time getting them out of one school district. It took them a couple of years to get them out and then they come back in. I understand that these groups have even included a candy game where they pass out unwrapped candies, tell the kids to keep a certain colour and pass the other colors around. At the end of the game, after candies have been passed around all around the kids, they would ask: “Now, do you want to eat these candies?” The moral of their game: people that have sex are dirty.

These groups in classrooms are a public health issue and it is difficult and risky to expose them and have them removed.

West Virginia teen, Katelyn Campbell, exposed this type of education at her school and she said the principal threatened to block her from going to Wellesley College. https://thinkprogress.org/katelyn-campbell-receives-outpouring-of-support-after-protesting-high-school-abstinence-assembly-9c8479af3dda/

My own daughter came forward. I was very uncomfortable for her that next year because she was in the same class as that teacher. We waited until grad was over to go public.

There’s been a student that videotaped an anti-choice presentation in Red Deer that had anti-Semitism. They talked about how it was a Holocaust and accused women of murder. The superintendent of school division apologized to the presenter! There has been no update on the outcome for the student.

Sexual health education is a huge concern and, to be fair to many schools, these groups claim to be medically accurate, inclusive and follow all the guidelines for sexual health education. They do not post the Core Documents of their affiliation on their website. Their Core Documents state that they will not counsel or refer for abortifacients. It took me a couple of days on social media to get one of the pro-life organizations to admit that they defined the pill, the IUD, and emergency contraception as abortifacient. Most sexually active people use contraception at some point. People would be surprised to find out that anti-choice groups define common contraceptives as abortifacient. After all, contraception prevents pregnancy and an abortion is not possible if there is no pregnancy.

Youth also need to be concerned about graphic fetal gore displays near their schools and in their mailboxes. These displays are not an accurate representation of abortion. Alberta Pro-Choice Coalition, Abortion Rights Coalition of Canada and many municipalities are working to oppose this.

Accurate abortion statistics:

http://www.arcc-cdac.ca/backrounders/statistics-abortion-in-canada.pdf

Accurate abortion stock photos:

http://www.arcc-cdac.ca/backrounders/media-photos.html

http://abortion-pictures.info/en/

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2022-12-13

Interview with Lee Sakura — Administrator, Atheist Republic Manila Consulate

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2018/01/11

Scott Douglas Jacobsen: Was there a background in atheism, familially? How was the culture growing up in Manila? How is it now regarding religion and irreligion?

Lee Sakura: None both of my parents and grandparents are Roman Catholics. The culture here in the Philippines has a majority with conservative Catholics, but Catholics here are tolerant. The other Christian sects here; they are the ones who are so annoying.

I mean typical Catholics here do not read the Bible, unlike another sect who had been poison by the word of the Bible. They are more oppressive than Catholics, the majority of those sects are the ones who teach their faith in school, e.g. creationism instead of science and history.

Catholics also do that if you are in a Catholic school.

If you watched TV here in the Philippines, the morning ‘till evening the word “God” will be mentioned at least 100 times, in all programs, even if it is a science program or medical program. -_-

Atheism here in the past years has been taboo, even me becoming an atheist. I did not know the word atheism. But now, I see people nowadays are aware of atheism. Thanks to the internet and Mark Zuckerberg. 🙂

Of course, there are always misconceptions about atheism, like we worship Satan. We are evil. We think ourselves all knowledgeable, etc., but there are also people here who understand atheists are the irreligious/secularist minority, but at least the Philippines are not like Islamic nations with a Sharia law persecuting atheists.

Jacobsen: Within that family background, was there a surrounding culture that brought forth a critical mindset towards religion? If so, how? If not, why not?

Sakura: Yes, there is a culture. My parents are typical devoted Catholics, but not religious. I am skeptics since child, growing up my father taught me to be open minded, to always listen to the point of view of others.

The reason why, my father does not stop me questioning or wondering about things that I thought are not right. My parents even criticize the Catholic religion. I can say that they are faithful secularists.

Jacobsen: Through these threads of family and surrounding culture, what made for the pivotal moments in development as an atheist?

Sakura: The pivotal point, since childhood science has been my favorite subject. I even come to a point that the Bible is obviously contradictory with modern science. That is where I started questioning myself: Is there really a God? Or is it just a product of human imagination just like ghosts?

Jacobsen: Also, “a-” as a prefix in atheism means many things because it is both denial and affirmation. What is affirmed there to you? What is denied to you?

Sakura: I’m kinda lost with that “a” prefix’; all I can say is atheism is the disbelief in God/gods existence. It does not give an affirmative answer that God does not exist for God existence is under Gnosticism or agnosticism. I am a gnostic atheist by the way; I can prove that God does not exist at least at this test of time. 🙂

Jacobsen: How did you find the Atheist Republic? What do you do for them? What are your tasks and responsibilities for the Metro Manila consulate?

Sakura: If you are talking about the page, an atheist friend recommended it to me; but if you are talking about ARMMC, a Filipino atheist which I encountered in the AR page added me in Metro Manila consulate.

I am a moderator.

Jacobsen: How does an Atheist Republic consulate work? What are its daily operations? How do you make sure the operations function smoothly?

Sakura: Along with the other administrators, I am filtering who would like to join the group. The group is exclusively for atheists only, removing a member if the member does not follow the rules, they receive warning by the way 🙂 and observing the status of the group.

It’s an online group, the main objective of every consulate is to build a community of atheism, to have a discussion not only in atheism, but a discussion between atheist so communication is very important without it there would be no bonds there would be no successful meet ups.

Jacobsen: How does the political situation influence the potential spread of non-religious stances and belief systems in Manila and the surrounding area?

Sakura: Ah, because the Philippines has a separation of church and state, at least, there is a freedom of religion, where the believers are free to get out of their religion unlike Islamic countries. Those countries where the government will hunt you, just like has been currently happening now in Malaysia.

Jacobsen: Why volunteer for them? What meaning comes from it?

Sakura: Because I like AR more than other atheist groups, where you can only talk about atheism or you have to be intelligent. But that doesn’t mean I do not like other atheist groups; it’s just that I am comfortable with AR’s rules, where we can have talked everything under the sun, I can really feel the freedom of expression.

Jacobsen: How does Atheist Republic, in your own experience and in conversing with others, give back to the atheist community and provide a platform for them — even to simply vent from social and political conventions that hold them either in contempt or in begrudging silence for fear of loss of life quality?

Sakura: Atheist Republic gives a safe haven for atheists and closet atheist here. In the consulate of AR, we are also aware atheists are not alone. The AR page also reminded us that we atheist should not hate religious people. The islamophobia is another case; although some butthurt ex-Muslims do not know the difference between disrespecting a belief and disrespecting people are different.

Jacobsen: What do you hope for the future of atheism? What are the movements next steps?

Sakura: I do hope that atheism is no longer given a stigma. I hope the world would become just like other European countries or Japan.

In AR Manila consulates, we are supporting other atheist organizations like HAPI and PATAS to urge our members to join their project. Last month, the LGBTQ+ community invited us to join the parade. We did join, the manila consulates will support any movement that are connected to the path of secularism or humanitarian purpose.

Jacobsen: Any feelings or thoughts in conclusion?

Sakura: My only conclusion is the more we atheist exposed ourselves the more people could understand us, I mean, it’s a human nature to be afraid of something you do not know. Atheists and LGBTQ+ are just like cousins in a way because they feel the same discrimination.

Although, the LGBT are more acceptable than now, we atheist should learned how LGBT become accepted or tolerated in the world. we should learn their tactics.

Jacobsen: Thank you for your time, Lee.

Sakura: Thank you too, Mr. Scott Jacobsen. 🙂

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2022-12-13

An Interview with DeAngelos Williams

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2018/01/10

Scott Douglas Jacobsen: So was there a family background in non-belief?

DeAngelos Williams: No, my family comes from Christian backgrounds.

Jacobsen: What about your personal background. When did you, you know, come to non belief?

Williams: Actually, my first year being in college I became more agnostic. By the end of December, I became an atheist. I was lost. I was searching for Jesus. I started learning more about religion. I learned about science and religion, and drifted from Christianity.

Jacobsen: What do you see as some of the threats to secularism now?

Williams: It depends on your part of the world, but, with America, I think it’s religious fundamentalists in America because there’s people that think evolution is untrue. They talk about anti-science, like they’ll be against science. Christian fundamentalists keeps their thought against it, which is a problem to any society. I see that as being a big problem for secularism.

Jacobsen: What do you see as issues of secularism on campus?

Williams: I’d say on my campus the biggest issue is that students, even secularist students I met, won’t be involved with secular related issues, e.g. being part of the club. It is important. I see that, especially people who are atheist, they are very much anti-group to begin with.

Being an atheist or secularist group, it’s hard to convince them to be part of that group, especially being involved. I think that’s a big issue. It is convincing people to be involved with the clubs and being involved with those issues to begin with.

Jacobsen: What are some of the activities of the organization — social and political activism, educational projects?

Williams: My organization in the past had things like debate and speakers.

Jacobsen: Have you invited any speakers?

Williams: Yes, we have invited speakers to debates, which is inviting a speaker for a debate. Various non-believers have been invited to campus. My club in the past had Richard Dawkins, Ryan Bill, and Greg Austin come. It depends on the semester.

We also have other events. Sometimes, we do things with other clubs on campus. For example, we did Free Expression Day, where we teamed up with college libertarians to tell people about the first amendment and what free expression means in American culture

Jacobsen: Who is a personal hero or heroine for you?

Williams: As far as top of my head, I’d say probably Gretta Vosper, to me. She is a pastor, who was preaching while he an atheist, openly. I wish more people understood that to me religion is more a divider between people and what should be important should be unity and understanding.

Jacobsen: What do you see as a positive of religion?

Williams: Religion has many things that are positive, so it has community outreach. Also, religious organizations give people a sense of community. But in my personal opinion, I guess you can call me somewhat of an anti-theist in the sense that I think there’s really nothing that religion could do possibly to how I think secularism can do better because I’m a secular humanist.

I see most religion is positive, but it carries the extra baggage of religion. So I think most things can be done better secularly than religiously.

Jacobsen: Based on the conversation today, do you have any final thoughts or feelings?

Williams: Final thoughts or feelings, nothing that I can think of right now.

I always had a natural BS detector. When I got to college, I can tell they were making logical fallacies. I had over thirty logical fallacies. The atheist made more sense than the Christian, when I was a Christian. There is not a good argument for God that science doesn’t already allow. It’s because it doesn’t make any sense — and you’re too caught up with the Christian in my perspective.

Jacobsen: Thank you very much for your time, DeAngelo.

Williams: Have a good rest of the day. Hope your interviews go well.

Jacobsen: Thank you very much. You take care.

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2022-12-13

An Interview with Scott Janis — Previous Officer, University of Wisconsin Whitewater’s Secular Student Alliance

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2018/01/07

Scott Douglas Jacobsen: Was there a family background in secularism and activism for it?

Scott Janis: There was not much background in secularism or secular activism in my family that I know of. Strictly speaking I was raised Christian, but religion was never a commanding influence on my life. My parents believed that I should be able to come to my own conclusions about religion, but I had read the Bible and even helped to teach Bible Study.

Jacobsen: What was your official position in the University of Wisconsin Whitewater’s Secular Student Alliance?

Janis: I was the president of UW Whitewater’s SSA chapter from the winter of 2014 to the summer of 2015.

Jacobsen: What tasks and responsibilities came with the position?

Janis: My official responsibilities were to lead meetings, reserve space for events, keep the officer team organized, maintain connections to possible speakers and activist groups, and to present justification for continued funding from SUFAC. It was also important however to make sure that everyone had a place and a voice in the group. That meant keeping up with members and their perspectives.

Jacobsen: What are your concerns for secularism on campuses now?

Janis: The big challenge for secular activism on college campuses is in my experience that active interest in groups SSA can be ephemeral on smaller campuses UW Whitewater. Even though there are plenty of people who believe in secularism, devoting an evening 2–4 times per month to focusing on secular activism is usually not enough to motivate students. For most active students, there are other groups with more visible missions that are also secular that compete for their time. The students that tend to be drawn to the SSA tend to be young people who have been brought up in families whose foundations are based in strict religious adherence. There seem to have been fewer students with that background on campus. I consider those to be points of evidence that college secularism is doing fine.

Jacobsen: What about in society at large (concerns for secularism)?

Janis: If you asked me this last year, I would say that I am not terribly concerned. Now I am becoming more concerned as I see more religious fundamentalism in positions of power and in no ambiguous terms focusing on instituting policy either to emulate or enable mandatory religious adherence on the grounds of some American spiritual identity. On the other side, I am concerned that secularism is becoming more of a peripheral issue to other causes. The example that comes to mind is Atheism+. However noble it may have been, it created division amongst secular activists that did not actually need to be there by packaging secularism with other causes and philosophies that a substantial portion of the movement either disagreed with or did not understand sufficiently to be confident in. This has created multiple in-group/out-group relationships between activists that previously worked together very effectively. When groups have tried to incorporate these initiatives at the same time, it excludes those who are unwilling to disagree as friends and dilutes the potency of any one event or group to the point that it becomes white noise to the people we are trying to reach. I do not see us making any impact until we drop the politics of activism and focus on coming together for whatever we can all agree on at the time.

Jacobsen: What were some, at the time of your tenure, activities run through the Secular Student Alliance at University of Wisconsin Whitewater?

Janis: During my time as the president of UWW SSA we had Robert Price as a speaker, participated in Ask an Atheist Day, and did an event for Easter where we handed out secular philosophy quotes in Easter Eggs. There was a debate with Dan Barker who appeared on behalf of the SSA, but that was run through the UWW Philosophy Club.

Jacobsen: What is the importance of building those mentor and mentee relationships for intergenerational ties among secular activists?

Janis: The reason that mentor and mentee relationships are so important is not the guidance through old challenges, but to provide a context for where we are today. Many of the people who have mentored me had developed under far more hostile conditions to atheism than I experience today. It has helped me to appreciate how far we have come as well as why it is so important to protect that progress. The most useful mentorship that I received though came from my predecessor. It is difficult to come into a new group of people and attempt to lead them. When affiliation renewal and SUFAC budget forms started showing up, having the former president to walk me through it all made a world of difference.

Jacobsen: What are some possible future initiatives for the SSA at University of Wisconsin Whitewater?

Janis: I have kept in touch with a few people and have left the channels open for anyone looking for advice in the future. I left the group in the hands of a very capable student who has already demonstrated her ability to plan events and maintain regular meeting times. I have not heard of any plans for future events since graduating however.

Jacobsen: Any feelings or thoughts in conclusion?

Janis: There are two points that I can think of.

In a United States that has seen a tremendous advancement of secularism and scientific acceptance, it is important that we do not give into prejudice against those whose perspectives seem irreconcilable to our own. Free thinkers thrive best where we are encouraged to consider any idea without fearing ridicule or shunning. While it may seem fun to pull a “got you moment” on someone, these are ideas that go to the core of who we are. To force someone to defend a belief to protect their own identity is cruel and counterintuitive.

Lastly, I have some advice to anyone who may be considering joining an SSA chapter: it is a team effort. Officers can do the research and correspondence necessary to plan events and crate opportunities to create real change to help people who may not have the privilege to spend an evening with fellow atheists, agnostics, and sceptics. To those trying to start or lead an SSA chapter: it is a challenge that takes a lot of work to rise to, but even when it doesn’t go perfectly it is still worth it. You are asking people that you do not know to have confidence in your leadership and your ability to enrich their lives. The needs and interests of your members should inform your priorities as a leader. It is your job to find a way to meet those needs and advance along those interests together. Remember that your job isn’t done because you weren’t re-elected, or you graduated. Make sure that your successor knows that you are a resource for guidance, and be mindful to step back and let them lead.

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2022-12-13

An Interview with Warren Alan Tidwell — Volunteer, Humanist Services Corps

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/01/04

Scott Douglas Jacobsen: Was there a family background in humanism?

Warren Alan Tidwell: Not really. My father wasn’t really anything, but my mother was and is a devout Christian. I was raised in the Missionary Baptist Church and the rest of my family is Pentecostal.

My mother really stressed caring for others and helping people and encouraged me to think critically. While she can compartmentalize her Christianity, I cannot and have settled on Secular Humanism as my vehicle for interacting with the world around me.

Jacobsen: How did you come to find humanism, or a humanist community?

Tidwell: It’s kind of funny. I saw an interview with a local child here in Auburn, Alabama on Nickelodeon. He was the nonbeliever among a group of religious children. I tracked his father down and we met up and we have all been friends ever since.

I settled on humanism as it expands on atheism, which, of course, only says, “I reject the idea of a god.”

Jacobsen: What seems like the main reason for people to come to label themselves as humanists, from your experience?

Tidwell: I think there’s two reasons for this, especially where I come from in the South. It’s a way of saying you’re a nonbeliever without saying I’m an atheist. It’s sad but “humanist” generally flies over people’s heads here when you use it and you’re rarely pressed for more information.

Atheist is a four-letter word in the world and you’re seen as an anti-religion person who wants nothing more than to tear down their god. It’s also a way to find like minded atheists who want to work to help each other. Atheist as a descriptor doesn’t go far enough.

Jacobsen: What was the experience of finding a community of like-minded individuals?

Tidwell: As a young child, I knew I truly didn’t believe. Accepting that most of the world is filled with functionally delusional people came early on as well.

It was nice and reassuring, but my nonbelief is such a small part of my daily thinking that I was just happy to meet some caring, nice people who didn’t expect me to be a Christian to do humanitarian work. All I’ve ever really wanted to do is help others without any prerequisites.

Jacobsen: You write for Patheos and volunteer through the Humanist Services Corps. What do you write about, mainly?

Tidwell: I haven’t written enough on the Patheos blog lately, but when I do I write about Secular Humanism from the perspective of a lifelong southerner. I am currently spending most all my time working on my book about my year in Ghana with the Humanist Service Corps. I returned to the US in July 2017.

Jacobsen: What tasks and responsibilities come with this Humanist Services Corps position?

Tidwell: I was told early on it is what you make it. I have a history of organizing and working disaster relief projects, so I know the situation was going to be different from what I expected. I focused on building relationships in the community in between visits to villages with my Ghanaian teammates.

There we would work to reintegrate women who had been banished from their homes due to witchcraft allegations. While Ghana is a wonderful country filled with brilliant people, there are still areas that believe strongly in the traditional African belief system and believe witchcraft is real.

My work was to compile data to choose who we would target as a likely candidate for reintegration. My Ghanaian teammates worked as mediators with the local chieftaincy leadership and the families of those who were accused.

Jacobsen: What seem like the core parts of humanist thought? Who are living and dead exemplars of humanism as an ethical and philosophical worldview?

Tidwell: Humanism to me is simple. We are all in this together and we need to take care of each other and work to develop a better, more reasonable, and caring world. I often say I have an atheist mind and a humanist heart.

My humanism is how I choose to interact with the world around me. The exemplar of humanist thought, to me, is someone I truly admire and attempt to emulate, Dale McGowan. He has published many books and founded the Foundation Beyond Belief that oversees the Humanist Service Corps.

Jacobsen: How we expand the internationalist, humanist movement and its message of compassion, science, rationality, and unity?

Tidwell: I think efforts like the Humanist Service Corps are key. It never failed to make me happy when someone in Ghana would ask me, after receiving some sort of support, what did I want from them. I would say tell me about your family, your culture.

They have grown so accustomed to people coming in and expecting something in return for any sort of help that they were often taken aback but happy with my response. We treated them as the equals they are, and I don’t think that has happened in many cases.

Jacobsen: There can be many damaging effects from religion. What are the damaging effects of and the positive aspects of religion? How can humanism ameliorate those damaging effects — as you see them? How can humanism improve upon the positives of religion?

Tidwell: Wow, that’s a good question. I see both negatives and positives of religion. While it does tear families apart when, let’s say, someone comes out as a homosexual it also provides structure and community where a lot of good gets done as well.

I still truly think that living good and decent lives as humanists will grow the number of humanists in the world as they see us as an example. I no longer hide from the atheist label, but I do clarify that my humanism means so much more to me and live as an example for others when I can. That and writing about it is all I know how to do.

Jacobsen: What are some of the big future initiatives for you?

Tidwell: THIS BOOK. Ha-ha. I’ve spent the morning researching inter and intra ethnic conflicts in Northern Ghana, but I must finish it, so I can get back on the front lines where I love to be.

This is an important work that humanizes a region and a people for westerners and one that will hopefully allow me to continue work in Ghana to fight the stigmatization of witchcraft allegations and work to assist the women who already live in the refugee camps there.

Jacobsen: Any feelings or thoughts in conclusion?

Tidwell: Thank you for allowing me to talk about HSC and Ghana! Like I tell everyone I meet if I can ever be of assistance in any way please let me know!

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An Interview with J.P. Westlund — President, Humanist Association of Ottawa

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2018/01/01

Scott Douglas Jacobsen: Was there a family background in humanism?

J.P. Westlund: Not at all, I was raised in a family of believers. They weren’t too strict about it, we went to the united church, and I remember my father would question aspects of Christianity. However they all believed in the existence of the supernatural, each according to their taste, and I was the only one who would become an atheist.

Jacobsen: What is the Ottawa culture regarding religion? Why is the case?

Westlund: I think that the believers keep their views beneath the surface, and they don’t think about them much, but they are afraid to abandon them. They’ve lost much of the connection they used to have with the world of faith, but that world persists because it’s institutionalized and people still rely on the church to bless them or add meaning to major life events like marriages and funerals. This is the case because religion over the last few centuries has, in the West, lost its explanatory power and to some extent its moral power.

Jacobsen: As the president for the Humanist Association of Ottawa, what tasks and responsibilities come with the presidential position? Why pursue this volunteering?

Westlund: I volunteer because I believe in building a Humanist community. I remember the first few meetings I attended, around ten years ago, and the relief of being able to speak openly about religion, knowing I was in a group of non-religious people. That’s something that the religious have that we don’t, the community. Not to the same extent. Can we build it without the illusory foundation? I hope so. Also, I love to argue, and I’ve got a contrarian streak in me. The members tend to be on the cerebral side and not afraid of airing different ideas, so you can get into some interesting conversations that probably wouldn’t happen elsewhere. As the president I set the initial agenda for board meetings, I talk to the media when needed, and there is a sense that the buck stops here, so to speak. But our board is very democratic. One person, one vote. When we disagree we try to come to consensus first though.

Jacobsen: What is the importance of humanist public service, especially with so few of them?

Westlund: The officiants can be the way we get religion out of the important social moments of our lives like marriages and funerals. People need to know there’s another option other than having a religious figure sanctioning it. Right now I think that’s the biggest difference we can make. Many aren’t really believers but they go with the flow because the other options just aren’t as well known. We need to keep working on changing that.

Jacobsen: What seems like, in interaction with others, the international issues for humanists?

Westlund: I think one thing we can all agree on is getting rid of blasphemy laws, and supporting peoples’ freedom of speech worldwide. That isn’t easy because you’re dealing with other states. We can protest at embassies but I think we need to keep the focus on supporting freedom of speech here in Canada as well. Also, the world is overpopulated and yet religious powers are limiting women’s access to contraception. In the Philippines for example, very overpopulated, and very Catholic, they wrote up a reproductive health bill in 2012 but the Supreme Court is putting a hold on it and Duterte had to issue an executive order to finally get it through.

Jacobsen: What are the core values, and virtues, even vices, of humanism?

Westlund: You can look up the values of different humanist groups. Fundamentally, behind those, I think the value and virtue we all share is the belief that we are responsible. There is no ethereal, omniscient judge watching over us. We don’t cast off the burden of existence to dive into a fantasy realm. When there is no idea of a transcendental authority, we have to work it out for ourselves. That’s where I think the vices have the opportunity to come in. It takes intelligence to reject the religious outlook but it also takes strength. You’re going against the grain in this world when you do that, and it’s noble. So when you get a humanist group together, you’re getting several sharp people who aren’t afraid to be bold when they speak. I love nothing more than a good argument but not everybody feels the same. Sometimes the arguments divide us, and the impulse to prove yourself right trumps the need to smooth things out in a group, and try to reach some consensus. I think that’s a mistake, and if we’re going to build this humanist community, we’re going to have to get better at celebrating what we have in common, even while we talk through our differences.

Jacobsen: Does Canada seem to tacitly endorse humanist values across even the religious spectrum of the population, which is most of the population?

Westlund: That’s a tough question. Overall I’d say we don’t. It depends who you mean by “Canada”. If it’s the government, they spend a lot more effort and money on multiculturalism, which implies celebrating religion in many forms, than they do on, say, giving us a better democracy. Look at what Trudeau did to the electoral reform initiative. When the Liberals didn’t get the ranked ballot system they were trying to push, they shut the whole thing down. Ontario has a separate Catholic school board, which was officially considered discriminatory by the United Nations. So we’ve got a long way to go, before we get to the point where Canada is overtly endorsing humanist values.

Jacobsen: What are some issues and concerns around religious influence in political and law, and social life? How can we solve them? Why is this important to tackle right away?

Westlund: In addition to what I mentioned above, on the social side, there’s the widespread and insidious idea that belief in a god or gods or ghosts or energy (fictional energy, that our best scientific minds and instruments have never detected) is a good thing. Even if many people have abandoned Christianity, a lot of them still hold on to the idea that connecting with the spirit world is tantamount to goodness. Imagine the colossal amount of time, money, and effort put into mind-worlds like homeopathy or angel therapy, or unlocking the mysteries of god’s will. I like to think this time could be put to better use. As for the religious influence in politics, I think we can only solve this once we’ve got a strong community, one that can attract not just the types of humanists I mentioned above, but even people who aren’t interested in arguing, for instance. Once we become a default option, then we start having a shot at political change. As a bunch of isolated individuals, even if we do make up say 20% of Canada, we don’t. I wish I knew the best way to make this happen.

Jacobsen: Does Canada seem to be more humanist than not? If so, why so? If not, why not?

Westlund: I’d say no. I think Canada values politeness over the truth, and I don’t think most humanists are like that.

Jacobsen: What are the main forms of disadvantage the irreligious have in Canada compared to the religious? What is the evidence for this claim?

Westlund: I think the main ones are political. You can’t be openly atheist and run for office (at least outside of Quebec), but when Calgary elected a Muslim (Shia, Ismaili) mayor, it was celebrated by many. If you’re part of a religion, you have that huge community and money behind you. The churches get tax exemptions.

Jacobsen: Who are your favourite humanists, books and authors?

Westlund: Henry Morgentaler, A. C. Grayling, and Christopher Hitchens come to mind. Favourite books? Hard to choose but I’d say Thus Spoke Zarathustra had a decisive influence on me, and led to me becoming a humanist. I’m into Michel Houellebecq but I take him in small doses. Also American poetry; Wallace Stevens.

Jacobsen: What are the future initiatives planned for the Humanists Association of Ottawa?

Westlund: To work more closely with the humanist officiants, to work towards abolishing the Catholic school board in Ontario, and to have more fun.

Jacobsen: What could nullify the influence, social and political and legal, of religion in Canadian society How can we do it? How could we expedite that process, youth and the able-bodied?

Westlund: Step one is to build the community while maintaining our freedom of speech. If we lose that, we lose everything, fast. To foster the community on a long term basis we need more officiants in marriages. We can denormalize religion in Ontario by getting rid of the Catholic school board. As for the youth, they have to get involved by joining a group and making a real social connection. Not just online, though that is a piece of the puzzle.

Jacobsen: Any feelings or thoughts in conclusion based on the discussion today?

Westlund: This wasn’t a discussion, but an emailed list of questions. However, I enjoyed answering them and I’d welcome a real discussion in the future.

Jacobsen: Thank you for your time, J.P.

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2022-12-13

An Interview with Alvin John Ballares — Member, HAPI

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/12/25

Scott Douglas Jacobsen: What do you see, and experience, as some of the main difficulties for freethinkers and humanists and formal irreligious in the Philippines?

Alvin John Ballares: For the first question, I always get misunderstood by people especially in the workplace. That I think is the consensus amongst us freethinkers and humanists in our workplaces. My long time GF broke up with me when she found out about my Atheism. I was frowned upon for countless times already by my colleagues when I told them about my atheism

Jacobsen: How did you find HAPI, and why did you join it?

Ballares: I found HAPI through a friend who was a practicing Wiccan. (He’s now dead) . I joined HAPI basically for that sense of community; people who share the same worldviews.

Jacobsen: What do you think are some of the bigger bigotries against irreligious people in the Philippines in law, in culture, and in social life?

Ballares: Biggest bigotry is on the moral side. Reproductive health issues, like church, discourage the use of condoms which is, by the way, one of our strongest advocacies in HAPI Bacolod. Irreligious people are tagged to be the ones promoting Reproductive Health. There’s this one time that we had to move away from the place where we were distributing condoms. People were sent to us by the local parish to fend us off.

Sex/sexuality is avoided like plague by the majority of people in this country. Most Filipinos are wired to think that it’s immoral to talk about sex. LGBT is quite of an issue up until now. We still don’t have same-sex marriage for the reason of immorality- say the pedophile priests.

The Philippine law doesn’t give us protection from persecution. We don’t get that privilege to express our secularism openly. It is often welcomed with sarcasm and curses from Hell.

Jacobsen: What seems like some of the activities and initiatives that are moving the dial forward towards more equality for humanists, freethinkers, and similar others in the Philippines?

Ballares: Basic activities would include building more platforms for the promotion of the arts: visual, poetry, etc. We initiated this event we call Rekindle to promote humanism through arts (modeled after the Renaissance). Whenever we gather as a group of atheists and promote secularism, people listen to us. We do it subtly.

Jacobsen: What are you hoping to do in the near-future on the activist front?

Ballares: I’m hoping to do more of what we do in Rekindle. We would like to promote Rekindle nationwide, to our chapters.

Jacobsen: Thank you for your time.

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2022-12-13

Interview with Lucille V. Hoersten

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/12/16

Scott Douglas Jacobsen: You are on the international council for HAPI, and in Germany as its representative. How did you find HAPI? Why did you think it was important to join the organization?

Lucille V. Hoersten: Good evening too. I neither found nor joined HAPI. I was incidentally added into the fb group. I also did not apply for any position, I got assigned, of which task I try to do as good as I can. I do not find it important to join the group.

Jacobsen: How important is it, and in what ways is it, for humanists to come together under a unified banner within a single country for international outreach?

Hoersten: It is not important, but it does feel good to know one is not alone, that there are humanists/atheists too. It is then like home. Just like I do not need religion to be able to help & function. But I make it a habit to help once I feel I am needed.

Jacobsen: What have been some of our initiatives with HAPI, or some of the general projects of HAPI, that you’re proud of in their success?

Hoersten: I find all projects beneficial & I am profoundly grateful for everyone trying to contribute & help. And I am deeply happy that there is this atheist union that awakens critical thinking/rationalism, & gradually eradicates the acceptance of superstition & handed over dogma.

Jacobsen: What have been some honest failures? How can the next set of humanist leaders learn from these?

Hoersten: There are indeed existing failures. But that is a matter I find best discussed & solved internally. Life is a learning process & so we try to learn a little bit more every day. I hope we will be able to widely promote critical thinking.

Jacobsen: What are your hopes for the humanist movement in the Philippines in the coming years?

Hoersten: I hope we get to help more less fortunate people. I hope we learn to be grateful to each other & to really love each other, so much that it eradicates power greed in the union, so that we can all fully focus on altruistically providing humanitarian aid. To live our lives for a cause.

Jacobsen: Thank you for your time, Lucille.

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2022-12-13

An Interview with Robert Magara — Executive Director, Kanunga Humanist Association

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/12/04

Scott Douglas Jacobsen: You have a deeper experience working in humanist organizations. What are some of the lessons you’ve learned working with the organizations?

Robert Magara: The lessons I have learnt working with humanist organisations, are that humanism is usually very individualistic, seeing each person as important in his or her own right,regardless of the needs of the community.

For a humanist, all human beings are born with moral value, and have a responsibility to help one another live better lives.

Jacobsen: How is the humanist movement in Uganda? Is it healthy and vibrant, and big, or forced to be quieter and on the periphery of society?

Magara: The humanist movement in Uganda is doing very great and healthy, very many people accept to put humanity at the center of everything.

Jacobsen: As the executive director of Kanunga Humanist Association, what are your tasks and responsibilities as the executive director? What are your main social, educational, even political, initiatives to advance the humanist movement in Uganda?

Magara: Yes, this is great. As the executive director of kanungu Humanists Association, my tasks and responsibilities are entirely planning, coordinating, and networking with all my initiatives (Kanungu Humanist primary school, Kayungwe women’s empowerment centre, Bugaari Rwanika progressive women’s group etc and make more other proposals) in partnership with Brighter Brains Institute.

Jacobsen: What are some honest failures and successes in Uganda for the humanist movement through the various humanist associations, groups, and organizations there?

Magara: I have not observed or heard any failures in Uganda in any of our associations or groups.only that people still lucky the knowledge about humanism’s values. Humanism works!

Jacobsen: How can other countries’ humanist associations, groups, and organizations learn from these failures and build on successes?

Magara: We need to start sharing humanism. there is room in the humanist tent for theists, secularists, agnostics, and atheists. Anyone who subscribes to most of the Kanungu Humanists Association commitments and Humanism and its aspirations is a person I believe I could like.

Jacobsen: Any feelings or thoughts in conclusion based on the conversation today?

Magara: With the success of every group or association or an individual, I can say, “If we think happy thoughts, we will be happy. If we think miserable thoughts, we will be miserable,” that is about attitude.

Jacobsen: Thank you for your time, Robert.

Magara: Thank you for your time too. We aspire to the greater good of humanity.

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2022-12-13

An Interview with Valérie Dubé — Board Member, Humanist Association of Ottawa

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/11/27

Scott Douglas Jacobsen: Was there a family background in humanism?

Valérie Dubé: Not really. My parents were raised by Catholics in rural Quebec. My mom has a high school degree, she is religious and believes in angels, heaven, etc. My dad has a higher level of education (university degree, formerly “normal school”) and, as far as I can tell, never believed in the supernatural — despite reluctantly following some religious rituals, sometimes. My parents raised me as Catholic. I don’t remember when I stopped believing, it happened gradually. I always loved science (my dad encouraged it) and it made more sense to me than religion. I have been non-religious for over two decades. I learned about humanism a couple years ago and I now identify as a secular humanist.

Jacobsen: What is the Ottawa culture regarding religion? Why is the case?

Dubé: Ottawa is a multicultural city, with people from all around the world and all walks of life, a highly educated workforce and a low crime rate. There are many worship centres/buildings of different faiths throughout the city. The predominant religious affiliation would be Christianism. The percentage of residents with no religious affiliation is significant (somewhere between 20–25% if I’m not mistaken). The residents seem very accepting of diversity, and are inclusive and tolerant. But I’m saying that with the bias of being an atheist Caucasian.

Jacobsen: As a board member for the Humanist Association of Ottawa, what tasks and responsibilities come with a member at large position? Why pursue this volunteering?

Dubé: As a board member at large for the HAO, I attend monthly meetings and help organize a few events throughout the year. I am in charge of keeping an eye on our Facebook page and I recently took the initiative to translate in French our brochure and some of our website pages (not yet online). My interest in volunteering for the HAO is to help promote and support human rights, tolerance, inclusiveness, a secular rule of law and secular education for everyone, and a healthy planet.

Jacobsen: What is the importance of humanist public service, especially with so few of them?

Dubé: I think it is important to raise awareness about and promote humanism. It is not a well-known, widely-recognized movement/concept yet. Many of my atheist friends did not know about humanism until very recently when I started talking about it. There are many religious lobbying groups everywhere, and few humanists or atheists lobbyist groups in comparison. I think that promoting humanism is important to gathering a critical mass and raising a stronger voice to push for the respect of human rights and secular institutions informed by science for everyone, everywhere.

Jacobsen: What seems like, in interaction with others, the international issues for humanists?

Dubé: The main international issue, in my opinion, is human rights abuses in parts of the world. There are numerous issues for humanists worldwide, they vary by country/region and are too numerous to list them all, but I think human rights is our priority internationally.

Jacobsen: What are the core values, and virtues, even vices, of humanism?

Dubé: As humanists, we value reason, compassion, critical thinking, science, justice, integrity, equality, and tolerance, and we strive to promote education, understanding and development of ethical principles, practices and culture associated with these values. We understand that it is up to us to choose the lives we want to live and the kind of society we want to live in, and that the only justice available is that which we make for ourselves by defining and defending human rights. One vice that I think some of us may have is a superiority complex, thinking that humanism is better than other world views.

Jacobsen: Does Canada seem to tacitly endorse humanist values across even the religious spectrum of the population, which is most of the population?

Dubé: I think so. The fact that our laws and jurisprudence are mostly secular (section 296 and paragraph 319(3)(b) of the Criminal Code have not been repelled yet) demonstrates that endorsement.

Jacobsen: What are some issues and concerns around religious influence in political and law, and social life? How can we solve them? Why is this important to tackle right away?

Dubé: One obvious issue around religious influence in politics and law can be found in section 296 and paragraph 319(3)(b) of the Criminal Code pertaining respectively to blasphemous libel and defending wilful promotion of hatred based on belief in a religious text. An important issue in social life is discrimination and intolerance towards certain groups of people, such as LGBTQ2, aboriginals, blacks and middle-eastern communities.

Jacobsen: What are the future initiatives planned for the Humanists Association of Ottawa?

Dubé: One initiative we want to undertake this year is reach out to humanist celebrants in the Ottawa area and discuss how we can work together to promote secular ceremonies and increase awareness about humanism. We also will focus our lobbying to the cause “one school system” in Ontario.

Jacobsen: Any feelings or thoughts in conclusion based on the discussion today?

Dubé: I think that humanism has very solid grounding as a source of optimism that positive social change is possible with human collaboration and also a motivation for action, by acknowledging that it is up to us humans to improve the condition of ourselves and our environment. I’m optimistic that humanism will spread and drive political and societal changes that will benefit the entire world. It makes me happy and I find it very encouraging that the IHEU provides a humanist voice and promotes humanist values on the international scene; the world needs a secular humanist influence on international laws and treaties. Thank you!

Jacobsen: Thank you for your time, Valérie.

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2022-12-13

This Week in Women’s Rights 2017–11–26

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/11/26

“A painted wall outside a women’s organization in Nicaragua names and shames, a kind of brick-and-mortar #MeToo. Inscriptions on the wall in front of the Colectivo de Mujeres de Matagalpa tell the stories of violence against women: names of the accused, descriptions of attacks, and more. In a country with high levels of gender-based violence, civil society repression, and decreasing funding for women’s groups, this is risky.

But the Nicaraguan organization is brave. The work of its women members illustrates the local action at the heart of global movements for women’s rights, gender equality, and freedom from violence. These movements are strong, but embattled.

Today, on the International Day for the Elimination of Violence against Women, we look back at the ups and downs of 2017.”

Source: https://www.hrw.org/news/2017/11/26/womens-rights-movements-strong-embattled.

“WASHINGTON — Michigan Rep. John Conyers, under investigation over allegations he sexually harassed female staff members, said Sunday he will step aside as the top Democrat on the House Judiciary Committee while fiercely denying he acted inappropriately during his long tenure in Congress.

In a statement, the 88-year-old lawmaker made clear he would prefer to keep his leadership role on the committee, which has wide jurisdiction over U.S. law enforcement, from civil rights and impeachment of federal officials to sexual harassment protections.

But Conyers acknowledged maintaining the post would be a distraction “in light of the attention drawn by recent allegations made against me.””

Source: http://www.ctvnews.ca/world/conyers-steps-aside-from-judiciary-post-amid-sex-allegations-1.3694586.

“(CNN)Secretary of State Rex Tillerson is right to be irked that it is not him but first daughter Ivanka Trump who will lead the US delegation to the Global Entrepreneurship Summit in India.

The annual event is put on by the State Department and in the past has been attended by Secretary of State John Kerry and President Barack Obama.

This year, not only is the nation’s top diplomat not attending but the State Department, in a widely noted snub, is also withholding high-level delegation support from what is being billed as Ivanka’s most high-profile event representing the United States.”

Source: http://www.cnn.com/2017/11/26/opinions/ivanka-tillerson-womens-rights-opinion-hossain/index.html.

“ FAISALABAD-Addressing an awareness walk, State Minister for Textile Haji Akram Ansari said that Islamic teachings should be followed in to ensure protection of women’s rights in true sense.

The minister said that present govt had given section attention on the welfare of the women and necessary legislations had also been framed in this regard.

Under the arrangements of Social Welfare Department, the walk was held here in connection with the International Day for the Elimination of Violence against Women. The walk was jointly led by Deputy Commissioner Salman Ghani, State Minister for Textile Haji Akram Ansari, women parliamentarians Begum Khalida Mansoor, Madeha Rana, Dr Najma Afzal and Fatima Fareeha.”

Source: http://nation.com.pk/27-Nov-2017/follow-islam-to-protect-women-s-rights-minister.

“Lucia Vijil pounds out a flurry of tweets directed at Honduras’ leading presidential candidates, pressuring them to make specific proposals on women’s rights. It’s more than clicktivism, she says.

Vijil is one of hundreds of feminist activists with a clear message for politicians ahead of Sunday’s election: Honduran women won’t vote for candidates who ignore them.

A recent graduate, Vijil, 21, is the social media mastermind behind a new Oxfam-funded initiative that aims to put women on politicians’ agendas.”

Source: http://www.aljazeera.com/news/2017/11/honduras-election-women-rights-put-agenda-171122151512963.html.

“In today’s world, women’s sexual and reproductive health and rights are being attacked and rolled back by those in positions of power. Take the Mexico City Policy, or Global Gag Rule, for instance, which has been expanded by the U.S. administration. It cuts off billions of dollars in funding for critical health services around the world like access to contraception or STD screenings.

However, women have never been known to sit and wait for change to happen. And while rollbacks threaten women’s health and rights each day, grassroots women’s groups and movements around the world are working to ensure that women and girls not only have access to critical health services that they need in their own communities, but understand their bodies, are aware of their rights and how to access them, and are safe from violence and discrimination.

Every day, in my work as President and CEO of Global Fund for Women, I’m inspired by the people I meet. As I travel and meet women and girls in Bangladesh or Colombia or San Francisco, I feel hopeful for the future. I’m inspired by their new ideas, their unabashed activism, their willingness to take risks and think outside of the box, and their unwavering commitment to drive meaningful social change.”

Source: http://www.thehindu.com/specials/women-in-action/no-exceptions-for-health-and-rights-womens-movements-hold-the-key-to-get-the-world-we-want/article20876460.ece.

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2022-12-13

This Week in Science 2017–11–19

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/11/26

“An Ontario physicist is embarking on a NASA-funded expedition to Antarctica to collect meteorites, in hopes that the fallen space rocks will give researchers new insight into the outer reaches of the solar system.

Scott VanBommel, a post-doctoral fellow at the University of Guelph, is joining the annual Antarctic Search for Meteorites for a six-week excursion to the Transantarctic Mountains, about 350 km from the South Pole.

It will mean sleeping in a two-person tent in one of the least hospitable environments on Earth, but VanBommel said it’s a chance to give back to the scientific community.”

Source: http://www.cbc.ca/news/technology/antarctica-meteorites-vanbommel-1.4418474.

“Turkey, cranberry sauce, and pumpkin pie have all become U.S. traditions for Thanksgiving. The holiday has also grown into a time to reflect on what we’re thankful for in our lives. But sometimes it can be hard to feel gratitude, especially if you’re struggling through a difficult point in your research or experiencing other career challenges. So, to offer some inspiration, we asked: When it comes to your work, what are you thankful for this year? The responses have been edited for clarity and brevity.

This year, I’m thankful for all the free opportunities and resources that are offered for Ph.D. students by other scientists. I was able to attend a career symposium at the National Institutes of Health, listen to webinars through a number of professional societies, network on LinkedIn with people I’ve never even met, and have open access to the endless number of blogs written by fellow scientists. Choosing a career outside of academia is daunting, and not many academic advisers know much about the positions that exist or how to be competitive for them, so I guess I’m mostly thankful for postgraduates in nonacademic positions for sharing their knowledge!
– Alexandra Schober, doctoral student in neuroscience at Albany Medical College in New York

I’m thankful for my fellow labmates, who make me a better scientist, and a happier person, every day. Their support helps me persevere on those less than ideal days (or weeks) at the bench.
– Samantha Jones, doctoral student in biomedical sciences at the University of California, San Diego”

Source: http://www.sciencemag.org/careers/2017/11/scientists-what-are-you-thankful.

“At Howard University, a gleaming $70 million science building allows students a more light-filled space to do their research and learning — and testifies to the growth and opportunity in technology and engineering. At George Mason University, construction is wrapping up on a $73 million building focused on the health sciences.

Universities in the Washington region have long been recognized for churning out politicians-to-be, diplomats and lawyers. But it’s an unprecedented science building boom — costing hundreds of millions of dollars — that is altering the landscape of campuses, fueled by burgeoning enrollment in science, technology, engineering and math majors.”

Source: https://www.washingtonpost.com/local/education/washington-area-schools-show-a-building-commitment-to-science/2017/11/26/f38cd97e-c3f2-11e7-84bc-5e285c7f4512_story.html?utm_term=.6338ee021e71.

“ Channelrhodopsins are membrane channel proteins whose gating is controlled by light. In their native setting, they allow green algae to move in response to light. Their expression in neurons allows precise control of neural activity, an approach known as optogenetics. Volkov et al. describe the high-resolution structure of channelrhodopsin 2, the most widely used optogenetics tool, as well as the structure of a mutant with a longer open-state lifetime (see the Perspective by Gerwert). Light activation perturbs an intricate hydrogen-bonding network to open the channel. The structures provide a basis for designing better optogenetic tools.”

Source: http://science.sciencemag.org/content/358/6366/eaan8862.

“We live in uncertain times. This is all too true in the United Kingdom, which is negotiating its exit from the European Union. On the basis of the government’s latest budget, and as a natural optimist, I am hopeful about the future of British science.

On 22 November, UK Chancellor of the Exchequer Philip Hammond signalled continued support for science in his speech to the House of Commons. Research and innovation featured prominently, paving the way for an industrial strategy to drive a technological revolution. Hammond announced more money for science, including an extra £75 million (US$100 million) to support companies using artificial intelligence, and new PhDs in the area. There was also £100 million to boost computing in schools by training more teachers, and investment in getting more young people to study mathematics to create the digitally literate workforce of the future.”

Source: https://www.nature.com/articles/d41586-017-07467-3.

“Secondary school students in Oliver and Kelowna are being given a unique and rare classroom experience into the world of genomics and genetics.

Genome BC’s Geneskool will be running in-class workshops at local high schools where students will be introduced to realms of science not currently encompassed in their ongoing curriculum.

The goal of the Geneskool activities is to introduce students to the study of genomics in a fun and interesting context.”

Source: https://www.lakecountrycalendar.com/news/students-exposed-to-science-of-genomics/.

“New research from the University of Technology, Sydney, shows men received the overwhelming majority of research grants in engineering, health, and medicine over the past decade.

Most of those recipients chose to work in male-only teams.

Nicola Gaston, who’s an associate professor of physics at Auckland University, said that undermined women’s academic work.”

Source: https://www.radionz.co.nz/news/national/344814/sexism-rife-in-world-of-science-professor.

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2022-12-13

This Week in Humanism 2017–11–26

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/11/26

“ Fifty decades ago in a small town called Wittenberg, there was a man named Martin Luther who challenged the authority of the Roman Catholic Church that is said to have spread the idea of “humanism” all over Europe. His 95 theses showed the path of freedom that held the potential to enable one to devise one’s own means of making sense of the world. Although Martin Luther was not in favour of the peasant revolts that took place in the German countryside owing to his teaching, he could do almost nothing about it. A spark had spread that ignited the lamp of Enlightenment in Europe and through colonial rule has stayed on in full vigour in our own times. All discussion revolving around political freedom and civil rights could be said to owe its origin to the dramatic turn of events that took place in the German countryside five centuries ago.”

Source: https://blogs.timesofindia.indiatimes.com/rising-india/freedom-in-november/.

“Eastern Panhandle native Henry Louis “Skip” Gates Jr. — a renowned Harvard scholar who hosts a TV ancestry show — is special to the Mountain State. He won a MacArthur “genius award,” wrote a book about his Appalachian boyhood, and was The Sunday Gazette-Mail West Virginian of the Year in 1994.

In a recent Time magazine interview, Dr. Gates pointed out that — despite the division of homo sapiens into thousands of tribes and skin colors — all people are connected to each other.

“We’re all related,” he said. “If you go back far enough, everybody came out of Africa.”

As for Americans (except Indians), he said, “We’re all descended from people who came to this country from somewhere else. … America is a nation of immigrants. The contributions of any of its many elements are just as great as the contributions of any of its other elements.””

Source: https://www.wvgazettemail.com/opinion/gazette_opinion/editorial/sunday-perspective-family-of-earth/article_5491b540-c13c-51ca-af71-262d48f9c04f.html.

“While a small team of Pressenza editors is in Santiago to cover the Chilean elections, we had the chance to meet Mario Aguilar, the President of the Chilean Teachers’ Association, the largest trade union in Chile. Mario, whose background is as a teacher of Physical Education, was first an activist in the Chilean Humanist Party almost since its formation, and for a short time held a post in the Ministry of Education in the first post-dictatorship government, resigning his position, along with all other humanists with roles in national government, after it became apparent that the project to bring democracy to Chile had turned into a project to deepen the neoliberal ideology installed by Pinochet.

Today the union has over 70,000 members.

Over the course of two hours we could talk with Mario about how he got where he is today, the use of communication media to communicate directly with teachers, how for him the policies that the membership have voted for act as a straightjacket that must necessarily limit one’s freedom of response, the conflicts currently facing teachers, and how he strives not to be a leader of anyone, but a spokesperson for the union’s members.”

Source: https://www.pressenza.com/2017/11/an-evening-with-mario-aguilar-president-of-the-chilean-teachers-association/.

“SHANGHAI, Nov. 24, 2017 /PRNewswire/ — The National Commendation Meeting of Spiritual Civilization Construction was held in Beijing on November 17. Shanghai Fu Shou Yuan Industrial Development Co., Ltd., as Fu Shou Yuan International Group’s parent company and one of the three award-winning death care service providers, was honorably listed on the fifth list of National Civilized Organizations in Facilitating Cultural and Ethical Progress.

On November 21, the Shanghai Symposium of Spiritual Civilization Construction was convened at Friendship Hall of Shanghai Exhibition Center. On behalf of Shanghai Fu Shou Yuan, Yi Hua, Chief Brand Officer of Fu Shou Yuan International Group, attended the symposium with representatives of award-winning organizations such as Shanghai Pudong People’s Court, Oriental Broadcasting Center of Shanghai Media Group, Shanghai Public Health Clinical Center and Shanghai Longhua Funeral Parlor.”

Source: http://www.asiaone.com/business/shanghai-fu-shou-yuan-is-honored-the-award-of-national-civilized-organization-at-the-fifth.

“It has been exactly 500 years since Martin Luther wrote his 95 Theses in 1517, and precipitated religious reforms that ultimately led to enlightened and tolerant societies we now see in the West. In comparison, if we look at the Indian sub-continent of the 15th and 16th centuries we do see religious currents in the shape of Bhakti Movement, Mahdavi Movement led by Syed Muhammad Jaunpuri, Baba Guru Nanak’s movement that later became a fully-fledged religion of Sikhism, Emperor Akbar’s Aaeen-e-Rahnamuni (which some people latter dubbed as Din-e-Ilahi), and Shaikh Ahmad Sirhindi’s (later known as Mujaddad-e-Alf Saani) movement against Akbar’s religious antics.

In India, the causes and results of these movements were entirely different from the ones that expedited the religious reforms in Europe. The purpose of this article is to have a look at the religious changes that took place in Europe 500 years ago and understand how the Western civilization has benefitted from those changes. The article will also attempt to draw some conclusions and lessons that may help us understand how Europe embraced religious reformation, albeit after a lot of bloodshed, but our region despite having witnessed numerous religious movements almost at the same time never truly benefitted from them, and if it did at all it was only at a much smaller scale in comparison with Europe.”

Source: http://tns.thenews.com.pk/spiritual-temporal-power/#.Whut8EqnGM8.

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2022-12-13

This Week in Women’s Rights 2012–11–19

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/11/19

“Equal Rights Amendment advocates are taking the MeToo movement to new heights.

As more women come forward with their sexual assault stories, Equal Rights Amendment advocates are pushing to renew Constitutional protections against sexual discrimination, USA Today reported.

“If you ever feel like you don’t think that we need to have some changes, I’m going to just say two words to you: Harvey Weinstein,” Rep. Carolyn Maloney, D-N.Y., said Friday during a public event in New York City. “The only way we’re protected is to have ironclad protection in the United States Constitution. Is it so challenging to say that women and men should have equality of opportunity, equality of protection under the law?””

Source: http://www.newsweek.com/should-womens-rights-be-constitution-equal-rights-amendments-gets-big-push-716088.

“Activists and opposition politicians in Turkey have rounded on a law that allows Muslim clerics to conduct civil marriages, describing it as a blow to women’s rights and secularism and part of an ongoing effort to impose religious values on a polarised society.

The law allowing “mufti” marriages was passed by parliament and Turkey’s president, Recep Tayyip Erdoğan, then published in the country’s official gazette on Friday, despite protests by civil society activists and opposition lawmakers. Last month, Erdoğan declared the bill would be passed “whether you like it or not”.

“Women’s rights are going to decline,” said Nazan Moroğlu, an expert on gender law and a lecturer at Yeditepe University. “Everything that has been pushed on to women in this land has been done in the name of religion.””

Source: https://www.theguardian.com/world/2017/nov/14/turkish-marriage-law-a-blow-to-womens-rights-say-activists.

“According to reports that former Vice President Joe Biden is making no attempt whatsoever to deny, the internet’s favorite uncle is moving closer and closer to a formal 2020 presidential bid. Of course, his vigilance in criticizing the dealings of the Trump administration, increasingly frequent appearances on late night shows, vocal social media presence and, most recently, an appearance at Glamour’s Women of the Year summit in New York on Monday hardly leave room for doubt, but Politico’s report last week made it start to feel real.

And yet, speaking of the women’s summit, beneath the former veep’s cuddly and progressive exterior, there’s room for criticism in terms of what, exactly, his presidential bid would mean for women’s rights. After all, I’d like to remind you that in a Washingtonian profile — albeit one published decades ago — Biden not-so-famously uttered the words, “I don’t like the Supreme Court decision on abortion. I think it went too far. I don’t think that a woman has the sole right to say what should happen to her body.” The quote may have quietly faded to irrelevance over the years, but it really shouldn’t have, and in either case, it seems more relevant now than ever to the Democratic Party — but more on that later.”

Source: https://www.themarysue.com/biden-womens-rights/.

“Parveen Khan will probably never forget the horrific events of March 29, 2009, when her estranged husband walked into her room and bit her face in an act of revenge.

It was a Sunday afternoon when Khan, then 33, went to take a nap after working two jobs to support her two daughters. Her daughters, BulbulFareen and Saniya Shaheen, were playing outside with the children from the neighbourhood.

“He gave the girls some sweets and said ‘I will meet your mom inside’,” Khan told Al Jazeera.”
Source: http://www.aljazeera.com/indepth/features/2017/11/gender-violence-india-daughters-burden-171114101046432.html.

“For many community-level organizations led by women around the world, innovation is born of necessity. It is only by thinking creatively within systems — systems that have been designed to put them at a disadvantage — that they have been able to negotiate peace, access health care for LGBT populations, and ensure legal protections against rape and child marriage. These women and their organizations have developed an innovative reflex that enables them to approach challenges and advance human rights more responsively than most.

This special supplement highlights innovative social programs, collaborations, and movements underway among Canada’s diverse communities — 150 years after the country’s founding — and shares ideas for others involved in similar efforts around the world.

But at this juncture in history, women need the world of philanthropy to respond in kind. Canada has emerged as a counterbalance to some disturbing global trends for women and girls: growing populism, extremism, fundamentalism, and lines of conflict that are drawn and fought on women’s bodies. With the stakes as high as they are, Canadian groups advancing women’s human rights are going to have to do even more. We must match the courage and creativity of women at the front lines. There is no denying it: This work is political, and how we engage with it today will matter for decades to come.”

Source: https://ssir.org/articles/entry/supporting_womens_rights_in_troubled_times.

“Thousands of influencers, leaders and advocates are preparing to come to Vancouver for the Women Deliver Conference in 2019.

The conference is the largest gathering on the health, rights and well-being of women and girls.

“The Women Deliver Conference is yes, the largest in the world,” said Katja Iversen, a board member for the conference.”

Source: https://globalnews.ca/news/3861873/largest-womens-conference-in-the-world-coming-to-vancouver-in-2019/.

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Reva Landau of Open Public Education Now on the religious separate school system in Canada

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/11/21

Scott Douglas Jacobsen: OPEN is a coalition that is crowdfunding for a “constitutional challenge our courts to limit the public funding of the duplicate Catholic separate school system” and to pursue this vigorously. Why was this formed? Who formed it?

Reva Landau: Ontario currently funds the Catholic separate school system at the same or a greater level than the public non-denominational system, but does not fund the educational system of any other religion or philosophy (including atheism, etc.) OPEN (One Public Education Now) was formed because the three major political parties in Ontario continue to insist that the public funding of the separate school system is a “constitutional issue” which is not under their control to change. They ignore that Quebec, a Canadian province, governed by exactly the same constitutional legislation, abolished public funding for separate schools in 1997. As all three major parties refuse to do anything, crowdfunding for a legal challenge under s.15(1) of the Canadian Charter of Rights seemed the only alternative that would force the provincial government to stop this discriminatory and wasteful funding and create one public non-denominational two-language school system for Ontario.

The coalition includes CRIPE (Civil Rights in Public Education), the Canadian Secular Alliance, and several individuals including our plaintiffs (see more below), and myself. I initiated my own legal action in 2012 but I was refused leave to continue because I was not considered to have “standing” to pursue this legal case because I was not a student, parent, or teacher. Our current plaintiffs should not have that issue. As a result of the response to my own court case, I realized there was a lot of support among Ontario residents for stopping the public funding of the separate school system.

Jacobsen: What is its progress? What are its short and long-term targeted objectives?

Landau: Our short-term goal is to raise enough (an estimated $100,000) to hire a lawyer to prepare and file the application under the Charter of Rights and launch the court case. We have raised over $15,000 so far. We also want to make more people aware that not only is it obviously unfair to fund one religious system, but it is a waste of public funds. It has been estimated in a study by the Federation of Urban Neighbourhoods of Ontario that up to 1.6 billion dollars could be saved yearly by having one public non-denominational two-language school system.

Our long-term goal is to continue raising funds to provide for various legal contingencies, and to either win our legal case or through the publicity around the legal case put such pressure on the Ontario government that they will finally “do the right thing”. Columnists in papers such as the Globe and Mail, radio broadcasts such as the CBC 180 and people such as Charles Pascal, the former Deputy Minister of Education, all support our position. Our webpage,

https://open.cripeweb.org/aboutOpen.html has links to these and other supporters.

Jacobsen: One plaintiff in a legal case is a high school teacher that is unable to qualify for a position in 1/3 of the publicly funded teaching positions because she is non-Catholic, which amounts to a functional prejudice in the system against non-Catholics regarding teaching positions. Furthermore, public money is going to Catholic schools, but only Catholic school teachers can educate at them. What is the progress of this? What can other countries learn about activism to reverse the prejudice?

Landau: The right of the Catholic separate school system to discriminate against non-Catholics for teaching positions was upheld in an Ontario Court of Appeal decision in 1999. It shows that even in a multicultural country like Canada with a Charter of Rights and Freedoms that supposedly outlaws discrimination on account of religion, historical injustices continue to exist and citizens must organize against them.

The Ontario situation shows what happens when people just accept that privileged treatment for one group (in Ontario, Catholics) existed in the past and therefore should continue to exist without questioning whether in a province where only 31% are Catholic, 23% describe themselves as “no religious affiliation”, and all the others are non-Catholic Christians, Jews, Sikhs, Muslims, etc., and in a country and province which now describes itself as “multicultural”, this privilege should continue to exist.

Jacobsen: Another plaintiff is a parent of two children that want to go to French schools or Francophone schools. It is a 20-minute drive away. But the children have bus 55 minutes because of the only publicly-funded French school being a Catholic separate school farther away. The parent wants their children to have a public education. How common is the story?

Landau: To clarify, the closest Francophone school is a separate Catholic school a 20-minute drive away. The closest public Francophone schools is a 55 minute drive away. I know of other examples. Someone who lives in a small town outside of Ottawa has children who were bused about 40 minutes each way every day to a public (English-speaking) high school. His small town has a publicly-funded English-speaking high school within walking distance of his house, but the publicly-funded high school is separate Catholic and he wanted his children to have a public education. Similarly, Catholic children were bused into his town to go to the separate school from their own towns. If all publicly-funded schools were public, every year millions of dollars on unnecessary busing would be saved because students would go to the closest community school.

Jacobsen: You have a constitutional challenge ongoing through the organization. This is using the Canadian Charter. In section 15, it guarantees equal benefit and protection of the law for all Canadian citizens. Quebec abolished separate school systems in 1997. The same could happen in Ontario and throughout the country. There is desire across much of the country. How can individual Canadian citizens become active in this movement? How can we raise awareness? How can they donate time, skills, money, and connections to OPEN and similar organizations?

Landau: OPEN encourages all Canadians who want one publicly-funded school system in Ontario to donate to OPEN at

https://open.cripeweb.org/aboutOpen.html. We have documentation on our website under the Documents hyperlink which they can read for themselves and send to other individuals and organizations who they think would be interested in donating and spreading information about the costly nature of our discriminatory system. Of course, if any lawyers with experience in Charter of Rights equality issues want to take on our case pro bono (or only for out-of-pocket costs), we would welcome their expertise.

The only other provinces that have separate school funding are Alberta and Saskatchewan, and they also fund schools all religions (or schools of no religions) at a lesser level. The other provinces either fund only a non-denominational public school system (which is the model I prefer because all children study together and monies are not wasted on duplicate systems) or fund a non-denominational public school system at the highest rate, and fund all private schools (religious or non-religious) that meet educational standards at a lesser rate. Both these last two examples are non-discriminatory though I prefer the one public non-denominational model.

Jacobsen: How can this set an example for other countries?

Landau: Will let you know once we have had a successful result.

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

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2022-12-13

An Interview with Shawn Polson — President, Secular Students and Skeptics Society at University of Colorado, Boulder — Part 3

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/11/20

Scott Douglas Jacobsen: What are the main areas of need regarding secularists on campus?

Shawn Polson: I think the main need is to have a community to be a part of. Most secularists I’ve met have dealt with some pushback for their beliefs, usually from family or friends, and I think it helps to have a space to feel included where they’re treated like rational people. It’s also not super easy to meet new people and make new friends in a new environment like college, so secular clubs like mine can offer younger students a place to make those first connections.

Jacobsen: What is your main concern for secularism on campus moving forward for the next few months, even years?

Polson: The main concern with secularism on campus is probably always going to be finding future leadership. By nature, groups like SSaSS are operated by students who will only be on their campuses for a handful of years. From what I understand, a secular group in the US is doing well if it has 10–20 active members in it (and really, I think that holds true for most campus groups). It’s easy to attend meetings, have fun, and passively participate in events, but it takes a little more to step up and make it all happen. Lots of groups go through short times of crisis where the current leadership is graduating and they have to find new students to take the reins. I know my time with SSaSS was preceded by that.

Jacobsen: What are the current biggest threats to secularism on campus?

Polson: I actually wouldn’t be so dramatic as to say there are any threats to secularism at CU Boulder. Everyone is generally onboard with separating church and state, teaching evolution in the classroom, atheists existing, all the good stuff. I’d say apathy is the closest thing to a threat I can think of. We’re already such a secular and liberal school to begin with that it’s easy to lose the drive to get out there and work to advance the secular movement.

Jacobsen: What are perennial threats to secularism on campus?

Polson: I’m too new to the university to be an authority on perennial threats, but I must imagine that apathy would’ve still been the only issue. For all intents and purposes, SSaSS is the voice of the secular movement at CU Boulder. And judging from conversations I’ve had with past leadership, that voice has been quieter at times.

Jacobsen: What are the main social and political activist, and educational, initiatives on campus for secularists?

Polson: SSaSS is the only explicitly secular group here. Our university has lots of great science-based clubs, however, and we usually have a couple members who are involved with some. “CU Stars” is a great one; they’re the astronomy club on campus. What secularist doesn’t love gazing at and pondering the cosmos? If politics is your thing, CU’s got you covered too. Republican and Democrats alike have thriving groups, and they offer tons of opportunities to get involved with the political process. I’ve done phone banking on campus a couple times, for example.

Jacobsen: What are the main events and topics of group discussions for the alliance on campus?

Polson: Oh, so many different things. I’ll start with the discussion topics. There is no set of topics that our biweekly meetings center around, so the best I can do is give past examples, although they do tend to be science-themed. Ten examples of presentations I can remember students giving are:

· The Search for Life in the Universe

· Boko Haram

· Free Will

· Quantum Computers (I did that one)

· The Historical Jesus

· Linguistics for Noobs (that was Dana)

· Astrology

· Arguments for God’s existence

· Secular Morality

· Futurism

We have a smaller set of events that we’ve done since I took over, and I can list those in their entirety. Our biggest events were Lucien Greaves’s talk on campus and the free will panel I hosted. I haven’t decided our biggest event for the upcoming semester yet, but I know SSaSS is going to host a stop in the “Ex-Muslims of North America Tour,” so people hearing this can look forward to that in late September/early October.

We have more regular things that we do around campus to keep ourselves visible including tabling in the UMC, “Ask-an-Atheist” day, “Graveyard of the Gods” (setting up paper tombstones of all the many gods that most of the modern world no longer believes in), the preacher bingo I mentioned earlier, and this semester we’re hoping to run “Fiction for Fiction,” which is where we let students bring us their unwanted Bibles and exchange them for cooler fiction books like Harry Potter or Star Trek.

Jacobsen: How can people become involved and maintain the secular student alliance ties on campus?

Polson: (cough cough) Join us! The Secular Student Alliance is the larger national organization that SSaSS works under, so we’re the people who maintain those ties. I mentioned this earlier, but we’re a social group on paper which means that there are zero hoops to jump through. We don’t charge membership dues; all one must do is join our Facebook page (Facebook.com/groups/SSaSSatCU) and show up to any of our meetings or events! Our regular meetings are every other Thursday at 6pm in CU’s Eaton Humanities building. I make a Facebook event for every meeting or event we hold, so if you can see that page, you’ll know what we are up to.

Jacobsen: Any feelings or thoughts in conclusion?

Polson: Concluding thoughts? I think you’re a swell guy, Scott. And thanks for having me on. Keep up the good work with Humanist Voices.

Jacobsen: Thank you for your time, Shawn. That was fun.

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2022-12-13

This Week in Science 2017–11–19

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/11/19

“Mona Nemer is used to changing people’s minds.

When she was 17, Nemer and her fellow students had to fight to get her all-girls high school in Lebanon to open a science stream, academic courses that weren’t offered to them because they were female.

It was the 1970s, but school administrators didn’t think girls went into careers that needed science, says Nemer.”

Source: https://www.thestar.com/news/insight/2017/11/19/meet-the-new-voice-of-science-in-canada.html.

“The black wings of a butterfly have provided a simple way to improve the light gathering abilities of solar cells. It is the latest example of how science turns to nature to find elegant solutions to technical problems.

Solar cells are a wonderfully clean way to turn sunlight directly into electricity with no moving parts and no pollution. But since their current invention more than 60 years ago, they have suffered from inefficiency. Early versions only converted about 1 to 2 per cent of the sunlight falling upon them. That has been improved to roughly 20 per cent today, but that still means 80 per cent of the sunlight is not being used.

Part of the problem is that solar cells tend to have smooth surfaces, which act as partial mirrors, reflecting sunlight back into the sky rather than absorbing it. It was in an attempt to make the surface of solar cells less reflective, and therefore absorb more light, where the scientists turned to the butterfly.”

Source: http://www.cbc.ca/radio/quirks/blog/science-imitates-nature-to-improve-solar-cells-1.4407654.

“The man known as the Pope’s Astronomer will give a free lecture this week at the University of Victoria.

The head of the Vatican Observatory will give a public lecture on science and faith on Thursday, something organizers hope will address the controversy surrounding Governor General Julie Payette’s comments linking belief in God with astrology and climate change denial.

Brother Guy Consolmagno, who has post graduate science degrees from MIT and the University of Arizona, will separately address UVic’s Physics Department and the general public.”

Source: https://www.vicnews.com/news/vatican-astronomer-contends-science-needs-faith/.

“OAKLAND — Science and Technology Minister Ofir Akunis found an incredibly receptive audience at Limmud FSU, an international Jewish educational organization for Russian-Jewish youth, in Oakland, California on November 18.

He spoke about Israel being a powerhouse of science, technology and innovation, positing two reasons for this: The first, he accredited to the “brilliant minds through the years,” and then asked the audience to guess the second reason.

“Immigration from the former Soviet Union,” a woman offered up.

“Exactly,” Akunis said, noting that in the late 1980s and early 1990s 1.2 million Jews from the former Soviet Union made aliya. This, he said, was a great boost to the sciences and is reflected today in the success in the hi-tech spheres and in the innovations in math, science and chemistry.”

Source: http://www.jpost.com/Israel-News/Science-Ministers-mission-to-make-Israelis-the-future-leaders-of-humanity-514645.

“ These are waves in space created by fluctuating electric and magnetic fields. The waves have characteristic rising tones — reminiscent of the sounds of chirping birds — and are able to efficiently accelerate electrons. Scientists have long known that solar-energised particles trapped around the planet are sometimes scattered into the earth’s upper atmosphere where they can contribute to beautiful auroral displays. Yet for decades, no one has known exactly what is responsible for hurling these energetic electrons on their way. Recently, two spacecraft found themselves at just the right places at the right time to witness, first hand, both the impulsive electron loss and its cause. New research using data from NASA’s Van Allen Probes Mission and FIREBIRD [Focused Investigations of Relativistic Electron Burst Intensity, Range, and Dynamics] II CubeSat has shown that a common plasma wave in space is likely to be responsible for the impulsive loss of high-energy electrons into the earth’s atmosphere. — Science Daily”

Source: http://www.thehindu.com/sci-tech/science/demystifying-science-what-is-the-whistler-mode-chorus/article20552481.ece.

“I likely can’t count the number of times I have spoken or written the words science-based. It is a mantra of sorts. And for good reason.

Technology is the most important competitive advantage for Canadian agriculture. This is how we are going to compete with emerging exporters and key international competitors.

The alternative to science-based is regulations born out of the whims of the latest internet expert. To say that most of these so-called experts are in the category of the snake oil salesmen would be a bit of an insult to the purveyors of snake oil.”

Source: http://www.producer.com/2017/11/real-science-willing-to-correct-mistakes/.

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This Week in Humanism 2017–11–19

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/11/19

“The tolerance drama Wonder centers on August (Auggie) Pullman (played by Jacob Tremblay, of Room), who is born with congenital facial deformities and, after years of being taught at home, is lovingly but tremulously compelled to go to a private New York middle school. He is predictably shunned and, in some cases, ridiculed, resulting in much grief for his mother, Isabel (Julia Roberts); father, Nate (Owen Wilson); and older sister, Via (Izabela Vidovic). But slowly — with many ups and downs — Auggie comes in contact with the better angels of our nature, even our notoriously mean-spirited middle-school nature.

Wonder is the sort of movie that seasoned cynics dread, but the best-selling book and its sequels by R.J. Palacio are written in a matter-of-fact style (Auggie has largely come to terms with his face) that can make you cry by indirection. The filmmakers have mostly taken their cues from Palacio. Mostly. Okay, only somewhat. Shots of noble people are held too long and the music tugs insistently on our heartstrings. But director Stephen Chbosky did the exquisite adaptation of his own YA novel, The Perks of Being a Wallflower, and the dread of isolation comes naturally to him. And while screenwriter Steve Conrad wrote Ben Stiller’s unforgivably mush-brained The Secret Life of Walter Mitty, his script for The Pursuit of Happyness evoked without undue sentimentality a parent’s primal terror of homelessness. Both are well-versed in unhappyness.”

Source: http://www.vulture.com/2017/11/wonder-review.html.

“DONETSK, November 16. /TASS/. Head of the self-proclaimed Donetsk People’s Republic (DPR) Alexander Zakharchenko stated that the initiative to exchange prisoners in Donbass fully corresponds to the principles supported by the republic, his press service said in a statement published on the Donetsk News Agency’s website.

“Yes, I supported Russian President [Vladimir Putin’s] initiative. The reason is simple: it does not run counter to our principles and the way the republic acted on the issue of detainees previously,” the DPR head is quoted as saying.

“I agree with the Russian president’s position on the prisoner swap issue: We should be guided by humanist principles here. The detainees exchange should not remain an issue of war and trade. I’d like to reiterate that back in 2014, when hundreds of Ukrainian servicemen surrendered to us as POWs, I sent them back to their relatives and wives numerous times in return for a promise that they won’t return to the war,” Zakharchenko noted.”

Source: http://tass.com/world/975907.

“Judaism and humanism are increasingly seen as diametrically opposed in Israel today. Labor Party chairman Avi Gabbay’s recent remarks, in which he echoed Netanyahu’s infamous comment that “the Left has forgotten what it means to be Jewish,” thrust back into the public discourse the sad and false notion that Judaism is incompatible with the belief in equality of all human beings.

If nothing else, the current controversy presents an opportunity to discuss the matter.

Sadly, in the current Israeli political climate, humanistic values are identified solely as universalistic and left wing; in the past, these values had more of a foothold across the political spectrum. Many understood that humanistic values were closely connected to Judaism as a religion and a culture, largely due to the history of the Jewish people as a persecuted minority.”

Source: https://972mag.com/some-israelis-think-human-rights-are-incompatible-with-judaism-theyre-wrong/130737/.

“I was overjoyed to read that Jared Huffman has come out as an un-closeted humanist (“Huffman: I am a humanist,” Times-Standard, Nov. 10, Page A1). As a liberal atheist humanist myself, I want my elected officials to work for us in the here and now and not the hereafter. My respect for him, considerable as always, has grown. His honesty is refreshing and real.

My own religious upbringing has led me to yearn for the betterment of mankind without needing belief in a supreme being. I’ve learned it is good to be good — it is really that simple.”

Source: http://www.times-standard.com/opinion/20171113/regarding-rep-huffmans-humanism-bravo.

“ The Nov. 11 Religion article “Having faith to break the silence,” about Rep. Jared Huffman’s (D-Calif.) decision to declare himself a “humanist,” was timely given the state of religious affairs in the United States in 2017. I think it was especially helpful for the article to explain the difference between atheism and humanism. However, I suspect Rep. Hank Johnson (D-Ga.), Sen. Mazie Hirono (D-Hawaii) and Rep. Tulsi Gabbard (D-Hawaii) might take issue with religious experts’ presumption that Huffman is only the “second member in contemporary records to describe his ethical system as not being God-based.” Johnson and Gabbard are the first Buddhist and Hindu, respectively, elected to the House, and Hirono is the first Buddhist elected to the Senate. For the record, both belief systems are non-Abrahamic, meaning that capital-G God is a part of neither, giving the article a surprisingly narrow view of the complexities of American spirituality.”

Source: https://www.washingtonpost.com/opinions/just-because-youre-religious-doesnt-mean-you-have-to-believe-in-god/2017/11/16/c90c81cc-c8c0-11e7-b506-8a10ed11ecf5_story.html?utm_term=.e423e48da564.

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2022-12-13

An Interview with Shawn Polson — President, Secular Students and Skeptics Society at University of Colorado, Boulder — Part 2

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/11/19

Scott Douglas Jacobsen: You are the president of the Secular Students and Skeptics Society at University of Colorado, Boulder. What tasks and responsibilities come with the position? Why do you pursue this line of volunteering?

Shawn Polson: As I said earlier, SSaSS (our abbreviation) is very different than OSSO. You don’t see the same amount of ostracizing here at CU Boulder. In fact, there is almost none; I can barely recall a time when anyone at CU had an issue with a group of atheists doing anything. This means that we really get to focus on science-based issues without having to “combat” anything, which is a welcome change of pace for me.

My tasks and responsibilities are to essentially just do everything. It’s a strange situation where I’m actually offered way more university resources, money especially, by CU than I ever got with OSSO, but regardless, SSaSS is notably smaller. It may or may not be surprising that I don’t have a bona fide officer team. It’s only me, my wonderful girlfriend Dana (who already graduated with a linguistics degree), and our good friend Scott (who happens to teach for Science Discovery at CU). I’m the only student.

Our members are brilliant though, and many of them study great geeky subjects or have simply picked up wonderful info throughout their lives. We leverage that at SSaSS by encouraging student members to give the talks that our biweekly meetings typically center around. We’re all friends, and it’s a neat atmosphere where everyone can get together and learn from each other’s ideas. My job is largely to facilitate them having the best time possible; we are registered as a social club, after all.

To avoid being a stuffy group of academics (in case that’s not your thing), I keep things fun by hosting off-campus events like trivia at a bar or dinner at a Mexican joint, you know, stuff to keep things exciting. I also organize at least one large event each semester using the resources CU provides me. A year ago, we brought head of the Satanic Temple Lucien Greaves to speak at CU, and SSaSS got to go out to Dark Horse bar with him afterwards — which was indeed as cool as it sounds. The semester after that I hosted a panel that discussed the arguments for and against humans having free will.

I do it because A) I think it’s an important cause and it’s fun for me, but more importantly B) it’s rewarding to spread scientific understanding and critical thinking, and to be the person behind the scenes organizing the events that people enjoy attending.

Jacobsen: What personal fulfillment comes from it?

Polson: That’s really the personal fulfilment right there: spreading science and giving people fun and thought-provoking events to attend. And getting to know everybody.

Jacobsen: What are some of the more valuable tips for campus secularist activism?

Polson: It’s difficult to say how best to activize because it depends on the social climate of the campus, of course, but the approach I use is to focus on the positives of science rather than droning about the negatives of religion. It’s not my goal to end religion or to evangelize atheism. I want to see critical thinking skills advanced in the classroom, and I want to instill respect for the scientific process in everyone. I’d like to see a day where scientific consensus carries the weight it ought to so that, when discussing topics like climate change, evolution, homeopathy, human origins, you name it, we can all look to the science instead of our beliefs. In general, I think it’s most important to lead people to information and to allow them to take ownership of it (stealing Neil deGrasse Tysons’s phrasing), so that no one has to appeal to an authority for their information.

Besides that broad approach, it never hurts to remember some basic psychology when talking to people. The backfire effect is one I always keep in mind. That’s the idea that arguing with people often tends to “backfire”: challenging someone’s position often leads to them doubling down on that position (it’s not always fun to admit you’re wrong, after all), so it’s easy to start an argument, and then have the two participants walk away from it more polarized than when they started. It’s also helpful to remember that we’re all susceptible to cognitive bias — tending to accept ideas that fit our beliefs while ignoring those that challenge them — and we could all benefit from being proven wrong more often.

Tabling frequently helps too!

Jacobsen: What have been some historic violations of the principles behind secularism on campus? What have been some successes to combat these violations?

Polson: I have to think about that one because, at CU, nothing really comes to mind. But I guess I’ve got one reasonably successful thing I can mention!

CU has a popular “free speech zone” by a fountain outside the big student center, which is the go-to place for any kind of demonstration. Occasionally you’ll get religious people that are so far out there that even other religious campus groups can’t stand them. On some of those days, SSaSS likes to play “preacher bingo!” That’s our cheeky, perhaps a little immature, version of bingo where the numbers are replaced by offensive things those people consistently say.

The result is that you have a crowd of people holding cards listening to this person rant, and they’re going on about “homosexuals are sinners,” “you’re going to hell,” “(scientific concept) is only a ‘theory’.” But then suddenly, “you can’t prove god doesn’t exist…”

“Bingo!”

Someone gets five in a row and SSaSS has a drop-off location where people can trade in their winning cards for candy. We want to protect free speech and peoples’ rights to say whatever, but that doesn’t mean we can’t ridicule their ideas a little — no idea should be above ridicule.

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2022-12-13

An Interview with Shawn Polson — President, Secular Students and Skeptics Society at University of Colorado, Boulder — Part 1

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/11/18

Scott Douglas Jacobsen: What is your family background — geography, culture, language, religion/irreligion, and education?

Shawn Polson: Hey Scott, thanks for asking me to talk! I’m from Tulsa, Oklahoma and most people I know live in Oklahoma. We all speak the language I’m using and since you’re asking, they are perfectly nice people! I haven’t studied southern culture formally, so I won’t try to make that impression, but my family is like a great many people in what’s colloquially known as the “buckle” of the Bible Belt. They like tradition, they’re warm hearted, and maybe a little old-fashioned, but I love them. They’re generally well-educated and plugged into their communities. I’ve got an uncle who’s a retired architect, one that works on computers, one is a priest, and I have an aunt who’s in medicine. My mom is a supervising accountant for one of the largest gas companies in the country, and even my grandma holds some high position in her neighborhood association.

Most of my family members have college degrees, but that wasn’t the case for most of the generations above my grandparents. My dad was like his dad and never needed to finish college. He just got a job and stuck to it. It worked for them. I am hoping college education stays trendier though, you know. I’ll try to keep that up.

My family is widely Christian, which is not super shocking in Oklahoma. We prayed before meals, went to church, did the whole thing you do. They found a lot of community in their churches, and — if I can digress for a second — I remember those churches having top of the line Sunday schools to boot. We went to one mega-church that had, I kid you not, rock climbing walls, billiards tables, all the video games, extravagant events, so much. I truthfully liked it as a kid.

So, they wear it on their sleeves a little, but that’s largely life there. About irreligion, my folks wish I was a believer with them, understandable given their backgrounds, but they tolerate and/or ignore my disbelief well enough. Because you ask, asking skeptical questions like why dinosaur bones were supposed to be 6,000 years old did distance me from my family some. People treat religion differently in Boulder.

Jacobsen: What is the personal background in secularism for you? What were some seminal developmental events and realizations in personal life regarding it?

Polson: Well, I was raised a solid believer, but that stopped around seventh grade for me (shout out to my irreligious stepbrother from Australia). Actually, I can almost say I started my first secular club in high school. I remember Jenks High having a club, “Trojans for Christ,” and they were integral to the school in many ways. I had more angst back then, and I let my friends talk me into going through the process of starting a club named “Trojans for Reason.” We never held a meeting or anything, but we did have a faculty advisor on file. It made a statement, and that’s all it really was. We were uncomfortable with classes being shortened for worship and funds going to breakfast prayer banquets when teachers were buying tissue boxes and writing supplies with money raised by students’ parents. Back then we just felt validated seeing posters reading “Trojans for Reason” hanging next to “Trojans for Christ.” I happened to be in a band at the time, so it turns out that we had a pretty good poster guy for that.

I really got involved with secularism in college though, in Oklahoma State University’s secular club. I met the “Oklahoma State Secular Organization” (OSSO for short) during my first week on campus at one of their tables, and they were tiny back then. I ended up handing out flyers with them that first day because they needed help, and over two years that grew into me being their vice president. I worked with the most intelligent and hard-working group of five people running OSSO, and all their work brought them from a floundering club of maybe four members to a thriving organization of hundreds. To this day, they host creative secular demonstrations on campus, debates, hold biweekly social outings, and all sorts of awesome stuff.

OSSO was really very different from what I do now. Religion is so deeply ingrained in that campus that OSSO almost existed just as a counterbalance to the lunacy that occurred unfortunately often. I’m so used to living in Boulder now that it’s strange to recall, but there would be older men waving giant banners on OSU’s campus literally yelling at students to drop out of college and pursue lives with Jesus, there were monthly anti-evolution demonstrations, orthodox men displaying signs like “Good women are submissive,” just loads of ugliness. OSSO did its part to promote real scientific education, equality, etc., but they’re still so far out-resourced that it’s hard not to be drowned out.

It was incredible to hear the stories of students, especially transfer students from the Middle East, who escaped real persecution for their beliefs, and you could see in their eyes how important it was to have the culture of like-minded people that OSSO offered. I met 18-year-olds who had narrowly escaped death sentences in their home countries by transferring to an American school, and it was life-affirming for me to be able to offer them such social support when their “cowboy” peers wouldn’t.

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2022-12-13

This Week in Science 2017–11–12

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/11/12

“The movie portrays a brutal future. A military firm unveils a tiny drone that hunts and kills with ruthless efficiency. But when the technology falls into the wrong hands, no one is safe. Politicians are cut down in broad daylight. The machines descend on a lecture hall and spot activists, who are swiftly dispatched with an explosive to the head.

The short, disturbing film is the latest attempt by campaigners and concerned scientists to highlight the dangers of developing autonomous weapons that can find, track and fire on targets without human supervision. They warn that a preemptive ban on the technology is urgently needed to prevent terrible new weapons of mass destruction.

Stuart Russell, a leading AI scientist at the University of California in Berkeley, and others will show the film on Monday during an event at the United Nations Convention on Conventional Weapons hosted by the Campaign to Stop Killer Robots. The manufacture and use of autonomous weapons, such as drones, tanks and automated machine guns, would be devastating for human security and freedom, and the window to halt their development is closing fast, Russell warned.”

Source: https://www.theguardian.com/science/2017/nov/13/ban-on-killer-robots-urgently-needed-say-scientists.

“One of Gov. Gen. Julie Payette’s first major addresses — a talk she gave to scientists — has troubled many people in our country.

Gov. Gen. General Julie Payette has the formidable task of representing Her Majesty Queen Elizabeth. She is an intelligent person with multiple degrees and vast experience in space exploration and scientific endeavours. She is a role model for young people, particularly women. In some sense, she also symbolizes and represents the people of Canada. She reflects our hopes and aspirations.

However, one of her first major addresses — a talk she gave to scientists — has troubled many people in our country. On Nov. 1, she lumped together people who seemingly do not fit in with life in the modern world.”

Source: http://ottawasun.com/opinion/columnists/prendergast-governor-generals-words-only-feed-the-religion-science-misconception.

“People streaming to the Telus World of Science in Edmonton on Friday morning had a unique chance to send their names and messages up into the stratosphere.

Visitors scribbled their names in black marker on orange and pink ribbons, and some even wrote a short message that were later attached to a weather balloon that staff scientists at the Telus World of Science designed and constructed.

The helium-filled weather balloon carried scientific instruments and a camera, said Dan Alfano, manager of The Science Garage at Telus World of Science. The instruments are to measure temperature, pressure, wind speed and altitude, he said.”

Source: http://edmontonjournal.com/news/local-news/weather-balloon-launched-from-telus-world-of-science.

“Google, Facebook, and Twitter were hauled in front of Congress last week to explain how Russian bots were able to spread fake news on their platforms. The concern — and a very real one — is that these bots and fake news sites had a significant impact on the 2016 election.

Fighting fake news, however, is not the only or best way to ensure that our content ecosystem prioritizes real news. This week, a groundbreaking article in Science proves that a better way to secure a media system that works for democracy is to strengthen independent news outlets.

The five-year-long study published this week in Science, directed by Harvard professor Gary King and supported in part by Voqal, shows that even small independent news outlets can have a dramatic effect on the content of national conversation. King, along with his now former graduate students Ben Schneer and Ariel White, found that if just three outlets write about a particular major national policy topic — such as jobs, the environment, or immigration — discussion of that topic across social media rose by as much as 62.7 percent of a day’s volume, distributed over the week.”

Source:https://www.commondreams.org/views/2017/11/12/why-science-says-you-should-be-reading-small-independent-media.

“In classrooms in the U.S. and around the world, science is often taught as an idea that began with the Greeks. Now there is a growing movement calling for science to be decolonized, and to acknowledge the contributions and ideas of non-Western peoples.

At the World Conference of Science Journalists last month, South African science writer Sibusiso Biyela spoke about how language inequality can keep people — and ideas — out of science. Axios followed up with Biyela to ask whether colonization still influences science in South Africa today. The interview, edited for length and clarity, is below.

“Do you really understand something if you don’t understand it in your own language?” Biyela asks.”

Source: https://www.axios.com/decolonizing-science-q-a-with-sibusiso-biyela-2508137230.html.

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2022-12-13

This Week in Women’s Rights 2012–11–12

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/12/12

“In a building tucked away on a dusty street in Tunis’s Lafayette neighborhood, a classroom full of a dozen young Tunisian women listen to lectures amid bursts of laughter on a spring day earlier this year. The group is a diverse mix of women sporting smartly tucked headscarves, brightly colored blazers and fitted jeans. One by one, they stand in front of the classroom and explain to their peers why they want to pursue politics.

This is their first training at Aswat Nissa’s academy where Tunisian women learn the tools they need to enter politics in the country’s young democracy. Aswat Nissa was founded by Ikram Ben Said in the spring of 2011, which was quickly followed by the complementary Women’s Political Academy in 2012. Aswat Nissa trains women from the entire political spectrum, from Islamists to secularists. The goal: continue to advance women’s rights by empowering women to be political leaders.

Tunisia has been at the forefront of women’s rights in the Arab world for decades, dating back to the country’s founding. The 1956 Code of Personal Status, implemented by Tunisia’s first president, outlawed polygamy and forced marriages and allowed equal divorce rights for men and women. At the time, this guaranteed some of the widest protections and rights to women in the Arab world.”

Source: https://www.pri.org/stories/2017-11-06/grassroots-efforts-tunisia-advance-women-s-rights.

“ALBANY — A Brooklyn Democratic state Senate candidate wants to bring “if you see something, say something” to Albany when it comes to sexual harassment.

Ross Barkan, a journalist looking to challenge Republican incumbent Sen. Martin Golden, is set to unveil a women’s rights agenda that includes his pledge to call out any workplace harassment he sees in the Legislature.

“If I see any harassment of any kind, I will immediately call it out,” Barkan said. “We know this is a major problem in all work places. But certainly in the political realm we’ve seen repeated sexual harassment scandals.””

Source: http://www.nydailynews.com/news/politics/state-senate-candidate-introduce-women-rights-agenda-article-1.3627953.

“With President Donald Trump’s unexpected 2016 victory and Republican attempts to roll back reproductive rights for women around the country, Lisa Mandelblatt ’86 said she felt compelled to run for congress.

Mandelblatt is running to unseat Rep. Leonard Lance (R-N.J.) in the state’s seventh district in the 2018 congressional election.

While at Cornell, Mandelblatt was a government major who served as the president of the sorority Sigma Delta Tau, but she believes her passion for public service began during her semester outside of Ithaca, during the Cornell in Washington program.

In an “eye-opening experience,” she interned for Rep. Patricia Schroeder (D-Colo.).”

Source: http://cornellsun.com/2017/11/12/alarmed-by-threats-to-womens-rights-cornell-alumna-eyes-congress-seat/.

“The revelations that Hollywood producer Harvey Weinstein sexually harassed and assaulted women finally put sexual misconduct and abuse of power in the media spotlight.

We have known for a long time that violence against women is endemic and it has much to do with inequality and discrimination. While women in all social strata face the risk of being victimised, some are particularly vulnerable. That is the case with undocumented women.

The laws and policies governing irregular migrants reduce their control over their own lives, deny them public assistance, and isolate them from society. The consequences of these policies for women are detrimental.”

Source: http://www.aljazeera.com/indepth/opinion/women-fear-metoo-171031133433085.html.

“Nobody could agree on how many people marched in the great Fifth Avenue suffrage parade of 1915. The New York City chief police inspector estimated anywhere between 35,000 and 60,000. The New York Times reported the number at precisely 25,340. Antisuffrage leaders (certain that support for that movement was grossly exaggerated) claimed the true figure was 24,629.

Antisuffragists had reason to be suspicious. Only 23 women had showed up for the city’s first suffrage parade seven years earlier. And those 23 marchers were the kinds of women other suffrage supporters considered militant and shockingly unrefined. Men “do not have respect for women who will walk through the public streets in this manner,” a suffrage leader said at the time. “It is so undignified” and “so unwomanly.” Another suggested that women didn’t need to “shriek our propaganda at the passer-by.”

Marching was not considered very ladylike.

So what happened that so many women found it acceptable to march for suffrage in 1915?”

Source: https://www.nytimes.com/2017/11/09/arts/hotbed-exhibition-new-york-historical-society.html.

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2022-12-13

This Week in Humanism 2017–11–12

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/11/12

“Chris Stedman, author of Faitheist: How an Atheist Found Common Ground with the Religious, will speak on “Encountering Secular Humanism” on Nov. 16 at noon in the Anderson Student Center, Iversen Hearth Room.

The Star Tribune reports that Stedman’s story “calling for civil discourse between atheists and the religious couldn’t come at a better time,” and Christian Century magazine declares that Stedman’s “story needs to be heard and engaged.”

“For Stedman, secular humanism intrinsically involves care for people and service to society — goals that are incompatible with bigotry of any kind. And so his book is a hand of friendship offered to people of faith and no faith. Not just to make nice, but to make ways for people with very different motivations to serve others and build justice together,” writes Julie Polter of Sojourners magazine”

Source: https://news.stthomas.edu/author-faitheist-speak-interfaith-secular-humanism/.

“It’s been about 24 hours since Rep. Jared Huffman publicly announced that he was a “non-religious Humanist,” and I think the most surprising thing that’s happened since then is how little response it has generated.

There are a handful of media reports, including the Washington Post‘s story that broke the news… but that’s really about it. I have yet to see any real negative press about it.

As far as I can tell, no conservative group or right-wing individual issued any immediate denunciation of Huffman’s statement. No one said it’ll hurt Democrats. No one wept for the downfall of our nation. (It’s always possible that will change within a day or two.)”

Source: http://www.patheos.com/blogs/friendlyatheist/2017/11/10/why-didnt-a-congressmans-humanism-declaration-make-a-bigger-splash/#HDe0RjsFKotHcR8f.99.

“ Srinagar:

A day-long seminar to commemorate the humanistic traditions brought into the education sector by Maulana Abul Kalam Azad was organized by postgraduate department of education at the University of Kashmir on the occasion of the national education day on Saturday.

Azad was an Indian scholar and the senior Muslim leader of the Indian National Congress. He was the first education minister of independent India.

The day is celebrated every year since 2008 across the higher education institutes and universities in India as per the University Grants Commission directive to mark the Azad’s birth anniversary.”

Source: http://risingkashmir.com/news/diversity-should-be-respected-for-india-to-stay-alive.

“Terse reflections on religion and atheism can make fascinating reading. Although a self-confessed atheist, Tim Crane is almost as critical of the well-known New Atheists as he is of religious believers. His presentation of the relevant perspectives of each group provides a refreshingly new turn in the atheism-versus-religion debate, although one soon discovers some missing elements.

Religion, atheism and humanism are examined from a rather general, abstract philosophical standpoint. For Crane, religious belief is not necessarily irrational, as the New Atheists maintain. His own description of religion is more positive, but nonetheless limited. Its focus is reduced to four essential elements: religion is systematic; it is practical; it is an attempt to find meaning in life and especially of life; and it appeals to the transcendent, which is seen as beyond this world, “beyond the ordinary, the everyday, the world of experience, and the world of science too”.

Belief is understood as a state of mind that governs human action and is related to specific contents. Crane works with a philosophical understanding of belief that includes accessibility to consciousness, connection to action and aiming towards truth. He criticises the relentlessly combative New Atheists whose disrespectful comments arise because of their inadequate conception of religion, so that no genuine debate can take place. For this to develop, an accurate account of the phenomenon of religion itself is needed first, which this book is meant to provide.”

Source: https://www.timeshighereducation.com/books/review-the-meaning-of-belief-tim-crane-harvard-university-press#survey-answer.

“Paris, Nov 10 (Prensa Latina) The 39th General Conference of UNESCO has ratified today French Audrey Azouley as the new general director of the organization, after the end of the eight-year mandate of Irina Bokova.

Azouley, former Minister of Culture of the French country, was chosen among eight applicants in the Executive Board of UNESCO held in October, so all that remained was the validation to make her appointment official.

According to a statement from that UN organization, the new general director expects to assume her post on November 15, once the conference is over.”

Source: http://www.plenglish.com/index.php?o=rn&id=20850&SEO=audrey-azoulay-ratified-as-new-general-director-of-unesco.

“San Antonio, TX — November 7, 2017 — South Texas Atheists for Reason (STAR) are excited to announce an atheists comedy show fundraiser this coming Friday, November 10, 2017. The event takes place at 10pm Central Time at The Blind Tiger Comedy Club, 902 NE Loop 410 (Inside the Magic Time Machine), in San Antonio, Texas.

This is the first fundraiser of this type and the members of STAR are very excited. The money raised at this event will help them purchase supplies for a homeless giveaway, provide marketing materials for their booths at events, and to purchase decorations for their social events.

The upcoming STAR Atheist comedy night serves multiple purposes. Besides creating a unique fellowship opportunity for Atheists in the south Texas community, this event also helps raise funds for the STAR organization which can then be used for educational, infrastructure or marketing purposes, said Vicki Gettman, the President of South Texas Atheists for Reason.

The idea of an atheist comedy night is starting to catch on within the national secular community, and weve already seen some successful shows that are currently being booked throughout the entire Northwest of the United States.”

Source: http://www.digitaljournal.com/pr/3551539#ixzz4yHCXLgp6

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2022-12-13

An Interview with Steven Shapiro — Previous Secretary, University of West Florida Secular Student Alliance — Part 2

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/11/11

Scott Douglas Jacobsen: What are the main areas of need regarding secularists on campus?

Steven Shapiro: You can never have enough people involved on campus for your organization. If there is any area that needs improvement, it is that. I don’t believe that SSA has reached out nearly enough of what it can. More people need to be informed, and more people need to take an active role to combat other strong organizations, such as BCM (Baptist Collegiate Ministry). There is a church right next to campus, so obviously more people are exposed to their advertising, as opposed to ours. Our main goal isn’t to eradicate faithful organizations, on the contrary, we would actually like to get along and be able to co-exist equally on campus. However, we need more people to understand our side and take an active role in that belief for it to work.

Jacobsen: What is your main concern for secularism on campus moving forward for the next few months, even years?

Shapiro: Obviously my main concern is that our organization won’t be as strong as it used to be. It does seem as if more and more people are reaching out to us, however you can never have enough support. Hopefully one day SSA will be one of the most strong, and present organizations on campus. My concern isn’t too heavy however, because there are more students standing up, speaking their mind and voicing their concerns. I am actually very proud of the progression that I have seen in just the last four years.

Jacobsen: What are the current biggest threats to secularism on campus?

Shapiro: The current biggest threats would have to be the radical people that show up to our campus. The man that I mentioned earlier, or those that show up week after week to spread their message. I don’t take issue with those that are spiritual, but it becomes a problem when you start forcing your belief down other people’s throats. Too often do those instances occur where people get yelled at “in the name of God”. Those are some major issues we currently face.

Jacobsen: What are perennial threats to secularism on campus?

Shapiro: Obviously some lasting threats would be the huge presence of Christianity on our campus. Being that we have two or more strong religious organizations on campus, two church’s in a five mile radius, and of course Pensacola Christian College ten minutes away, it certainly does an overbearing effect on people. Given that Pensacola is a big area in the “Bible belt”, religion is present wherever you go. I would like to see more balance in the area altogether. There needs to more people on each side, rather than a more lop-sided equation. These are the issues we have been facing for a very long time, and probably to continue to face in the years to come.

Jacobsen: What are the main social and political activist, and educational, initiatives on campus for secularists?

Shapiro: There is the Secular Student Alliance, several science related organizations, as well as the philosophy club, which was ran by our former president Janelle Gormley. We also support clubs that advocate for women’s rights, as well as members of the LGBTQ community. Our current president, Carla Rodriguez also took part in the women’s march in downtown Pensacola, as well as the March for Science in Washington D.C.

Jacobsen: What are the main events and topics of group discussions for the alliance on campus?

Shapiro: The main event that we put on this year was S3RC. As discussed earlier, it was an event where members of the secular community were asked to come to our campus and speak on such issues. We also hold weekly meetings, and frequently attend county board meetings to allow our voices to be heard. We also do fundraisers from time to time, such as a bake sale, selling merchandise, and an event where students got to throw water balloons at us (in the name of science of course). Topics of discussion can range from serious political matters, to more light hearted things such secularism in film. We often discussed several science related matters as well. Usually in the beginning of the year, we allow our new members to speak about themselves and how they became secular. Any topic could be up for discussion, so long as it pertains to secularism. Often times, we would also watch a documentary, or watch videos on YouTube pertaining to our topic and discuss what we watched.

Jacobsen: How can people become involved and maintain the secular student alliance ties on campus?

Shapiro: Students may get involved by simply showing up to our meetings! We hold weekly meetings, and based on the schedules of all the E-Board members it could be any day, at any time. However, it is always in the Commons in one of the conference rooms upstairs. As the semester draws closer, it will be easier to tell when meetings will be held. Also, students may find more information about the organization by finding us on campus where we are tabling! We also frequently use chalk to write on the sidewalks of campus to spread our message. Students should have no problem learning more about our organization.

Jacobsen: Any feelings or thoughts in conclusion?

Shapiro: I just want to say that I am truly honored to be a part of this organization, and am very proud to call myself a secular human being. I don’t wish for everyone to think the same way I do, as nothing could ever get accomplished. All joking aside, I would love for people to form their opinions on their own accord. People shouldn’t follow simply because they think it’s the right thing to do. They should believe what they want to believe. They should want to strive to be more inclusive with people of all faiths, or lack thereof. That is what this all about. We want to unite people together, despite our differences. We don’t want to shut out, we want to include people. It’s diversity and differences of opinion that makes humanity move forward. If we always think the same way all the time, nothing will progress. That’s all I have to say, hopefully it all makes sense.

Jacobsen: Thank you for your time, Steven.

Shapiro: You’re welcome, thank you for interviewing me. It was my pleasure to give you my thoughts on these issues.

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2022-12-13

Conversation on the separate publicly-funded Catholic school system in Canada with Renton Patterson — President, Civil Rights in Public Education

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/11/08

Renton Patterson is the President of Civil Rights in Public Education (CRIPE). Here we talk about the separate school system in Canada. Another interview here.

Scott Douglas Jacobsen: Democracy is an important international value. In Canada, we have issues. One issue relates to education: a publicly-funded separate school system (CRIPE, 2017).

How does the publicly-funded separate school system affect the general public? Potentially, how would a single publicly-funded school system improve democratic values within the country?

Renton Patterson: A publicly-funded separate school system affects the public in three different ways:

1. Social divisiveness. The governments of Canada, federal and provincial, have obviously agreed to set up two classes of persons. The lower classis is penalized because of their personal and private thoughts about their Maker.

The Lower Class, because of its worthless beliefs, must not associate themselves with the Upper Class, particularly in publicly-funded schools and school buses. Playmates on the same street are divided at school age.

Children of the Upper Class attend superior school facilities where the children’s priests ensure that they are indoctrinated in values approved by both the Ontario and Canadian governments, and the Supreme Court.

The one most recognizable to the parents, and children of school-age children, is the fact that the children may not be able to go to a community school because a separate school may be next door.

The students, therefore, may have to take a bus to the nearest public school, either elementary or secondary. This situation is exaggerated in rural Ontario, for example, public elementary-school students in White River, in Northern Ontario, are bused to Wawa, a distance of 93 km.

The only other option is to attend the separate school and be subject to indoctrination. (See CRIPE newsletter for Spring 2005.) At present, from around 2016, separate high-school students living in Mattawa are bused 62 km to North Bay. (See CRIPE newsletter for Fall 2009.)

Divisions, as outlined above, preclude the establishment of Community Schools. Such schools, especially in small communities, would, ideally, accommodate a library, meeting rooms, an auditorium, gymnasium, and other services that could benefit the entire community.

2. To separate the population through publicly-funded separate schools divides the population in negative ways. Small towns need co-operation among the population to achieve common community goals.

Rather than co-operation, there can be strong resentments, such as the divisions in Mattawa, Espanola, Port Dover (See CRIPE newsletter for Spring 2010) and on and on to a myriad of other communities.

With our present system of divisions based on religion, some students grow up never having made friends, or even met, with a person of “the other” religion. Separate schools mean separate busing and separate social activities.

Government-sponsored social division is unhealthy for communities — but some governments obviously believe that such divisions can be used to their advantage — an ulterior motive.

3. It costs Ontario taxpayers over a billion dollars each year to support the extra Roman Catholic separate schools. Three independent sources, using different methods, remarkably, came up to very similar figures — $1.435 billion, $1.431 billion, and $1.320 billion. (See CRIPE newsletter for Spring 2013.)

And then the provincial government admitted it costs an extra $billion to support the many underutilized schools across the province. This makes a one-time gas-plant cancellation scandal look like small potatoes.

These same extra dollar costs could be better used to fix school infrastructure, build living accommodation for the homeless, build or supply hospitals with modern equipment — and the list goes on. The separate schools, based on religion, provide no social benefit whatever to Ontario’s general population.

Jacobsen: Most of the Ontario public opposes the separate, publicly-funded, Roman Catholic school system, at 54%, while only 39% supported the public funding for the Catholic education system in Canada (Ibid.).

If this system exists, and if most of the Ontario citizenry oppose its funding, how does this also seemingly impact democratic values in Ontario?

Patterson: The most recent poll in Ontario is that conducted by “The Vector PollTM on Public Opinion in Ontario” released in May of 2017. See attached. This poll found that 70% of the total population, 70% of Liberal voters, 69% of PC voters, and 51% of Roman Catholic school parents supported “a single public school system”.

Since a democracy is defined as “…equality of rights and opportunities and the rule of the majority” (Gage Canadian Dictionary) Ontario, on both counts, does not have a democratic government.

The Supreme Court of Canada has ruled that Canada should not be a democracy either through its decision in “Reference re Bill 30”. It declared on June 25th, 1987 that the Canadian Charter of Rights and Freedoms does not apply to education in Ontario, thus approving a desire of the Ontario government to engage in a two-tier citizenship policy.

The federal government refused to use its power of disallowance (section 56 of the Constitution Act, 1867) to throw out the offensive Bill 30. Both the Ontario and Canadian governments refuse to honour democratic values.

Reported in the Ottawa Citizen on November 7th, is an article which states that: The University of Ottawa is getting provincial money to help schools fight discrimination, Education Minister Mitzie Hunter announced Monday.

They’re calling it an Equity Knowledge Network, which is “intended to bring together educators, school and system leaders, and community partners to work on identifying and removing all forms of discrimination and systemic barriers from schools and classrooms, and uphold diversity, equity, inclusion, and human rights.”

http://ottawacitizen.com/news/local-news/reevely-u-of-o-gets-grant-to-fight-discrimination-in-schools-though-not-the-most-obvious-kind

Jacobsen: For younger people who live in countries with publicly-funded separate school systems based on religious preference, how can they combat it? What have been effective examples of educational, social, and political activism to reverse it, to even move towards a single educational system?

Patterson: Some time ago I read that there were, at that time, only seven countries that had some kind of religious preference as government policy. I know of no example of educational, social, or political activism that has reversed any policy of religious preference.

In the case of Manitoba, Quebec, and Newfoundland & Labrador, it was the government bodies of those jurisdictions that had the courage to “do the right thing” and get rid of any religious preference. This is the way it should be. In the case of Ontario, it will be an appeal to the court through OPEN. For more details on OPEN, go to www.cripeweb.org and click on OPEN.

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2022-12-13

This Week in Women’s Rights 2017–11–05

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/11/05

“OTTAWA — The Trudeau government offered a taste of its peacekeeping plan on Wednesday by promising millions in funding for women’s rights abroad, even as signs point to an actual mission coming soon.

The money, totalling $17 million, was committed as part of a larger effort to ensure women are better included in peacekeeping as well as conflict prevention and postwar reconciliation.

The announcement included money to help the UN train female police officers, investigate and prosecute sexual crimes in conflict zones and hire a gender adviser for the UN secretary general.

There were also several different specific initiatives in Colombia, Haiti and Mali — all of which have emerged in recent months as potential places where Canadian peacekeepers could be deployed.”

Source: https://www.thespec.com/news-story/7767815-federal-government-provides-millions-to-promote-women-s-rights-around-the-world/.

““This is the year of the woman,” comedian Chelsea Handler tweeted after multiple women came forward to reveal they had been sexually assaulted by Hollywood executive Harvey Weinstein. “From Fox, to Silicon Valley, to Hollywood. We may have the lost the election, but it raised sleeping lions.”

And the proclamation is not unfitting to a restless and turbulent 2017.

Only 21 days into the year, an estimated 5 million women worldwide participated in the Women’s March. The international protest set the tone for the year ahead, and the fight for women’s rights grew in the nation’s focus, more than it had been in recent years.”

Source: http://observer.com/2017/11/the-history-of-the-womens-rights-movement-in-18-images/.

“Today’s feminist zeitgeist might have rendered beauty pageants irrelevant outside of Sandra Bullock films, but they still exist.

However, instead of using their time on stage to wither on about their favourite date — for Cheryl Frasier in Miss Congeniality, it was April 25th — contestants in Miss Peru 2018 informed the crowd about gender-based violence.

Rather then reading out details about their measurements, the aspiring beauty queens surprised audience members by reading facts about violence against women in their respective regions.”

Source: http://www.independent.co.uk/life-style/beauty-pageant-womens-rights-miss-peru-2018-stage-inform-crowd-a8030836.html.

“The attacks on reproductive rights just keep coming. Today, Congress held a hearing on a bill that would outlaw abortion as early as just six weeks of pregnancy. This amounts to an effective ban on abortion, as many women do not even know if they are pregnant by that time. In fact, it’s the second unconstitutional pre-viability abortion ban that the House has considered in the last month. Just a few weeks ago, the House passed a bill banning abortion beginning at 20 weeks. And President Trump said that he would sign that bill if it landed on his desk.

It is clear that the goal of the president and leaders in Congress is to ban abortion completely, and the anti-choice activist behind this latest piece of legislation has boasted that the bill would prohibit abortion before a woman even knows she’s pregnant and was crafted “to be the arrow in the heart of Roe v. Wade.”

She also claimed that Mike Pence expressed support for her bill in a White House meeting.”

Source: https://www.aclu.org/blog/reproductive-freedom/abortion/latest-abortion-ban-bill-yet-another-attack-womens-rights.

“BEIRUT, Nov 1 (Thomson Reuters Foundation) — Women in Saudi Arabia have scorned the government’s decision to grant citizenship to a female robot who, unlike them, does not need a male guardian or have to cover her head in public.

Social media was abuzz with questions about whether the robot, Sophia, who was unveiled at a technology conference in the capital Riyadh last week, will be treated like other women in the conservative kingdom now that she is a citizen.

“It hit a sore spot that a robot has citizenship and my daughter doesn’t,” Hadeel Shaikh, a Saudi woman whose four-year-old child with a Lebanese man does not have citizenship.”

Source: https://globalnews.ca/news/3844031/saudi-arabia-robot-citizen-sophia/.

“Afghan university sees first graduates in women’s studies

Afghanistan’s first graduates in women’s studies donned caps and gowns on Sunday to collect their unusual qualifications in the patriarchal country.

Kabul University is the country’s first higher education institute to offer a degree focused on gender and women’s issues, according to the United Nations Development Programme and university officials.

Feminist theories, media, civil society and conflict resolution were among the largely women-focused topics covered in the two-year Master’s course, funded by South Korea and run by the UNDP.”

Source: http://www.digitaljournal.com/news/world/afghan-university-sees-first-graduates-in-women-s-studies/article/506840#ixzz4xamsaLeC.

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2022-12-13

This Week in Science 2017–11–05

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/11/05

“Spanking — usually defined as hitting a child on the buttocks with an open hand — is a common form of discipline still used on children worldwide. However, to date, spanking has been banned in 53 countries and states globally.

The use of spanking has been hotly debated over the last several decades. Supporters state that it is safe, necessary and effective; opponents argue that spanking is harmful to children and violates their human rights to protection.

As two scholars with extensive research experience and clinical insight in the field of child maltreatment, and with specific expertise related to spanking, we would like to move beyond this debate.”

Source: https://sciencealert.com/science-why-you-should-never-spank-children.

“A forum described as the biggest science event in the world takes place in the Middle East for the first time this week as thousands of researchers and policymakers gather to share ideas under the theme of Science for Peace.

The World Science Forum by the Dead Sea in Jordan will grapple with issues such as the brain drain of scientific talent from the region, the role of women scientists, food security, water scarcity and ensuring that refugee scientists can fulfil their potential.

More than 2,500 scientists, among them a number of Nobel Laureates, will take part in the forum, which is billed as the Davos of Science.

Organisers have said the event can showcase Arab scientific achievements as a way of linking the region to its past, which included periods when the Muslim world was at the forefront of scientific innovation.”

Source: https://www.thenational.ae/uae/davos-of-science-comes-to-middle-east-for-the-first-time-1.673199.

“JOHANNESBURG (Reuters) — South African Deputy President Cyril Ramaphosa, a leading contender to become head of the ruling ANC in December, has named science and technology minister Naledi Pandor as his running mate, local media reported on Sunday.

The race to replace President Jacob Zuma at the helm of the African National Congress is heating up amid mounting allegations of graft against Zuma, who consistently denies wrongdoing. His successor will be the ANC’s presidential candidate in 2019, when Zuma will step down as head of state.

Ramaphosa has been under pressure to pick a female running mate as gender equality is a key ANC policy goal and his main challenger is Nkosazana Dlamini-Zuma, a veteran politician, former African Union head and Zuma’s ex-wife.”

Source: http://www.reuters.com/article/us-safrica-politics/south-africas-ramaphosa-picks-female-science-minister-as-deputy-in-anc-race-media-idUSKBN1D510V?il=0.

“A Stanford University professor’s lawsuit against the National Academy of Sciences has sparked angry responses from scientists who say it sets a dangerous precedent that shoves disagreements over research into the courts.

“Getting to the bottom of the science should be done through the process of science. Not through attacks or lawsuits,” Alan Townsend, director of the Institute of Arctic and Alpine Research at University of Colorado, Boulder, wrote on Twitter yesterday, part of a chain of critical tweets.

At issue is the $10 million lawsuit filed by Stanford’s Mark Jacobson against NAS and an executive at an energy research firm last month, claiming the Proceedings of the National Academy of Sciences had published a study critical of Jacobson’s earlier work on renewable energy without considering multiple warnings that the follow-up paper contained false statements (E&E News PM, Nov. 1).”

Source: http://www.sciencemag.org/news/2017/11/10-million-lawsuit-over-disputed-energy-study-sparks-twitter-war.

“Remote Bouvet Island, a tiny, glacier-smothered landmass in the South Atlantic rimmed by 500-meter-tall cliffs, has a notable distinction: It’s the only known spot on Earth, scientists say, that has zero invasive species. Every other place, and every person, on the planet is at least indirectly affected by one or more species that has been transported — either intentionally or inadvertently — to new lands from the ecosystems in which the species evolved.

In The Aliens Among Us, biologist and science journalist Leslie Anthony chronicles the detrimental effects of invasive species, as well as how these organisms spread and how they can be fought. In the United States, such interlopers — everything from zebra mussels in the Great Lakes to Burmese pythons in the Everglades — damage crops, infrastructure or otherwise cost taxpayers about $145 billion annually.”

Source: https://www.sciencenews.org/article/invasive-species-are-growing-global-threat.

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2022-12-13

This Week in Humanism 2017–11–05

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/11/05

“The Protestant Reformation is often dated to October 31, 1517, in Wittenberg, Saxony, north of Leipzig in what is now Germany. On that date Martin Luther sent his Ninety-Five Theses on the Power and Efficacy of Indulgences to the Archbishop of Mainz. The theses criticized the Roman Catholic Church and the papacy, slamming the selling of indulgences and doctrinal policies about purgatory, last judgment, and papal authority.

In the following years Luther wrote works on the Catholic devotion to Virgin Mary, intercession and worship of the saints (for which he found no basis in the Bible), the sacraments, mandatory clerical celibacy, monasticism, further on the authority of the pope, ecclesiastical law, censure and excommunication, the role of secular rulers in religious matters, and the relationship between Christianity and the law.

At the Diet of Worms in 1521 Luther was summoned to recant his work but he refused and was sent away. The German emperor Charles V, although himself a loyal Catholic, simply did not know what to do with him, as Reformation ideas had already spread widely throughout his realm. Luther retreated to Wartburg castle, near Eisenach, where he remained for years translating the Bible into German to make it more accessible to a general readership.”

Source: https://www.peoplesworld.org/article/this-week-in-history-the-protestant-reformations-500th-birthday/.

“This concerns something very close to my heart, having previously worked in a faith school for almost a decade, and being heavily involved in education, including on a political and philosophical basis.

Thi comes from Humanists UK:

The status of ‘faith ethos’ academies has been brought back into focus this week by a new report into England’s third largest academy chain, Oasis. The report, which details the overtly religious ethos of Oasis schools, challenges the organisation’s claim that its academies are not religious, and suggests that it ought to be more transparent about ‘its standing as a Christian organisation’.

Humanists UK, which has previously expressed concern both about Oasis specifically and repeatedly about ‘faith ethos’ academies more broadly, has reiterated the need for a rolling back of the pervasive and unaccountable religious influence in the education system.”

Source: http://www.patheos.com/blogs/tippling/2017/10/30/report-englands-third-largest-academy-chain-raises-fresh-questions-faith-ethos-academies/#d2HtQvXEYMOd7R3y.99.

“Our roads are increasingly crowded and at times grid-locked. And it will get worse as Independence and Christmas approach, with shopping, socialising, excess alcohol and the inevitable accidents, injury, loss of life and even more delays on the roads. However, as someone claimed, potholes make you slow down, so there may be less accidents!

Everyone complains about the traffic jams, but nothing is done to study the causes or create solutions. The primary cause, of course, is the number of vehicles on the roads, partly because of the poor, erratic transport system. Secondary causes include the types of vehicles, the behaviour of the drivers and the nature of the roads. These causes suggest some obvious solutions.

First, the types of vehicles. We have more and more pick-up trucks, which are used as personal cars, and not for agriculture or industrial use. Twice the size of my little Nissan Tiida, they take up far more space on the road, and far more car park space, often making parking and exiting a major problem and a hazard. A farmer’s or factory license should be required to own such a large vehicle.”

Source: https://www.barbadosadvocate.com/columns/things-matter-25.

“This past week, once again a Western city was the victim of a religiously-motivated act of terror. A fanatic chose to drive a rental vehicle onto a bike path in New York City, killing eight people and injuring several others.

In the midst of the shock and confusion following the attack, the skeptic could sincerely ask: Is there any good to religion? Doesn’t it just harm the common good and sanction violence?

These are great questions that merit answers, but maybe our conversation on religion can address not only tragedy and horror, or attacks on the rules, structure, teachings, historical offenses, social limitations, and otherwise undesirable aspects of religion, but also our spiritual nature, our call to community, and the positive achievements and societal contributions made by religious people.”

Source: https://cruxnow.com/commentary/2017/11/05/good-religion-done-build-bad-religion-destroy/.

“BEING born in the village to a single teenage mom is disadvantage enough for any child, but for Chibwe Mwelwa, it became his motivation to strive for a better life.

“The fact that I didn’t know my father made me work harder,” he says.
Today, the 47-year-old is a holder of two masters’ degrees and serves as president of the Zambia Institute of Purchasing and Supply, and has worked in a number of organisations in influential positions. His most recent appointment was to the Zesco board.

Currently, he works as procurement director for the Millennium Challenge, where he oversees procurement in a multi-million dollar drainage project in Lusaka.

Chibwe Darius Mwelwa was born on May 4, 1970 in Mwense district, and would spend the first few years of his life under the care of a grandmother in order to allow his young mother pursue her studies and career.

His mother, Charity Mwandu, was only 16 when she had him.

His grandfather, James Mwenso, was a wealthy businessman who owned a string of shops. He, however, died when Mr Mwelwa was only nine.

Mr Mwelwa describes his childhood as a little privileged.”

Source: https://www.daily-mail.co.zm/mwelwa-a-focused-village-boy/.

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2022-12-12

An Interview with Steven Shapiro — Previous Secretary, University of West Florida Secular Student Alliance — Part 1

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/11/04

Scott Douglas Jacobsen: What is family background — geography, culture, language, religion/irreligion, and education?

Steven Shapiro: Concerning my family background, I am half Italian on my mother’s side, and Polish on my father’s. Also, my father’s family background is rich in Jewish culture (Shapiro as well being a traditionally Jewish last name). So I consider myself Jewish, apart from the actual religion. If that makes sense. My family was never religious per-se, instead my parents advocated for my two sisters and I to believe whatever we wanted to believe. Both of my sisters believe in a higher power, but are not a part of an organized religion, whereas I am atheist altogether. I have lived in Florida my entire life, spending a majority of it (outside of my college years) in the greater Orlando area. Specifically, Kissimmee. I attended Osceola High School, as did both my sisters. I graduated with honors, finishing 14th in my overall class.

Jacobsen: What is the personal background in secularism for you? What were some seminal developmental events and realizations in personal life regarding it?

Shapiro: To be honest with you, I never have had any personal connection to religion in general. Nobody in my immediate family practices any organized religion, and I’ve never had close friends that did either. For me, growing up I was always lead to believe that anything is possible, and that I would be accepted no matter what I believed in. As a result, I grew up to be a very realistic, and non-spiritual person. I believe that my actions are mine and mine alone, rather than the work of some creator. I suppose I started realizing this in middle school. I remember thinking critically about the world, and my relation to it. Never once do I remember considering “God” could be behind all of this. It just never made sense to me. I don’t specifically remember any event that occurred that made me lean one way or the other, rather it was just a collection of things I saw and heard that made me feel the way I am today. I’ve always been one to question things, and play “devil’s advocate” when I felt others blindly followed. I suppose it makes sense that I am a Journalism major.

Jacobsen: You were the secretary of University of West Florida Secular Student Alliance. What tasks and responsibilities came with the position? Why did you pursue this line of volunteering?

Shapiro: As the secretary for the Secular Student Alliance, I attended most if not all meetings that the organization held, as well as take “minutes” at each such meeting. Every E-Board meeting we had, as well as regular meetings, I would take notes and document what was being discussed. I would make note of any decisions we made, and later I would email those notes to each member. I also helped organize the second annual S3RC at the University of West Florida. That event took place in late April, and featured many members of the secular community speaking on topics of their choosing. Such speakers included David Suhor, as well as Lucien Greaves. As for why I pursued this position, honestly I wanted to get out of my comfort zone. For so long, I had been an active member of several sports teams, and organizations. However, I never had held a leading positon for one before. So for me, this meant taking on tasks that would be harder and more challenging. Plus, I would serve as a model of authority of some sort to others. I felt like it would test me professionally, as well personally.

Jacobsen: What personal fulfillment comes from it?

Shapiro: Just knowing that I am doing my part for an organization that I love is fulfillment enough. Ever since my sophomore year, I have been a member of this organization, and hopefully I will continue to contribute long after I am graduated. When I joined SSA, I didn’t have many friends, so attending weekly meetings was very important to me. It meant a lot that they accepted me and encouraged me to take part in their organization. Even though, I will not be reprising my position, I still intend to make it to meetings and take an active role in volunteering for them.

Jacobsen: What are some of the more valuable tips for campus secularist activism?

Shapiro: The best advice I could give to anyone is to just get involved. Nothing is going to change on our campus, unless people stand up and fight for what they believe in. I would encourage anyone that is interested in secularism to go and join SSA. The meetings would provide a “safe space” so to speak, and also make you more of aware of issues on our campus involving secularism.

Jacobsen: What have been some historic violations of the principles behind secularism on campus? What have been some successes to combat these violations?

Shapiro: I don’t know of any “historic” violations, but certainly there are constant issues happening weekly. Every week, some people from different churches come to our campus to advertise. Specifically I recall a group of Mormons that tabled outside of the Commons area. In my opinion, I don’t believe people of the Christian faith should be allowed to advertise, unless all faiths are welcome to join. For instance, I have never seen any Muslim, Jewish, Satanic, Humanistic, or other faiths represented on our campus. There is also a gentleman that frequently shows up to campus and proceeds to yell belligerent and hateful things at students “in the name of God”. In terms of “historic violations”, that is the biggest one that I can recall. Several times I witness students protest and hold signs to show that they do not tolerate hate on our campus. That is probably the best way to combat those violations.

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This Week in Humanism 2017–10–30

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/10/30

“Today, just three days before the 50th anniversary of the Abortion Act 1967, hearing will commence in a Supreme Court case seeking to bring legal abortions to women in Northern Ireland in some of the gravest of circumstances. Humanists UK, which is intervening in the case, is due to have its oral submissions heard by the court this afternoon.

The case, brought by the Northern Ireland Human Rights Commission (NIHRC) against the Northern Ireland Government, focuses on whether abortion should be legal in the cases of (i) women with pregnancies where the foetus cannot survive birth, (ii) women whose pregnancies arise from rape or incest, and (iii) women with serious malformation of the foetus. Humanists UK is intervening in support of the Commission — making written and oral submissions, and also providing expert evidence from the eminent moral philosophers and Humanists UK patrons Professor AC Grayling, Professor John Harris, and Professor Simon Blackburn. The evidence builds on Humanists UK’s unique interdisciplinary expertise, at the intersection of medical ethics, moral philosophy and law.”

Source: http://www.politics.co.uk/opinion-formers/humanists-uk/article/humanists-uk-intervention-to-be-heard-in-supreme-court-s-nor.

“Iranian academic, Ahmadreza Djalali, was sentenced to death last Saturday (21 October) and was given only 20 days to appeal against the sentence. Humanist and human rights groups have condemned the process as involving “torture” and the verdict as an outrageous injustice. And now it has been revealed that Ahmadreza was himself approached not by Israel — but by Iranian intelligence.

The International Humanist and Ethical Union (IHEU) strongly condemns the process and the verdict of the Iranian court who sentenced professor Ahmadreza Djalali to death last Saturday. IHEU previously reported on the worsening of Ahmadreza’s health conditions, who was arrested in April 2016 by ministry of intelligence officials on the accusation of “collaboration with a hostile nation” and “enmity against God.” Ahmadreza is a scientific enquirer and in his work seeks evidence-based knowledge. He worked previously with the free-thinking university in Brussels, Vrije Universiteit Brussel (VUB).”

Source: http://iheu.org/academic-sentenced-death-mossad-agent-iran-following-torture-unfair-trial/.

“(Washington, DC, October 18, 2017) — A federal appellate court ruled today, in a case brought by the American Humanist Association (AHA) and three of its members, that a large Christian cross on government property in Bladensburg, Maryland, violates the US Constitution. The ruling by the Fourth Circuit Court of Appeals overturns an earlier decision by a federal district court upholding the cross.

“The court correctly ruled that the cross unconstitutionally endorses Christianity and favors Christians to the exclusion of all other religious Americans,” said Monica Miller, senior counsel from the AHA’s Appignani Humanist Legal Center.”

Source: https://americanhumanist.org/press-releases/appellate-court-rules-maryland-cross-unconstitutional/.

“(Washington, D.C., October 13, 2017) The American Humanist Association (AHA) denounced, in the strongest terms, President Trump’s speech at today’s Values Voter Summit as un-American and an attack on all who don’t subscribe to his right wing religious political extremism. Hosted by several organizations listed as hate groups by the Southern Poverty Law Center, Trump used that platform to call this a “nation of believers” strengthened and sustained by the “power of prayer.”

“Trump’s blatant contempt for the Establishment Clause and the First Amendment should alarm every American, regardless of their political affiliation or belief,” said Roy Speckhardt, executive director of the American Humanist Association. “This isn’t only an assault on nontheists, but lays the groundwork to further discriminate against those in the LGBTQ community, those who support women’s reproductive rights, and many others committed to improving our nation.””

Source: (Washington, D.C., October 10th 2017) — Leaders at the American Humanist Association (AHA) call out Environmental Protection Agency Administrator Scott Pruitt’s decision to override the Clean Power Plan, as a reprehensible and irresponsible action. In reaction, the AHA Board of Directors issue the following Resolution on Climate Change.

“The consequences of our actions — and inaction — regarding the destruction of our environment for ourselves and future generations demands our attention,” said Roy Speckhardt, executive director of the American Humanist Association. “Pruitt’s rejection of the overwhelming scientific evidence that identifies man-made emissions as the primary driver of global climate change, if put into policy, will drag America and the world backward.””

Source: https://americanhumanist.org/news/aha-calls-scott-pruitt-announcement-irresponsible/.

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2022-12-12

This Week in Science 2017–10–29

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/10/29

“To Kierra Camfield, 7, magic and science are one and the same.

“You can explode things and magic can explode things, too,” she said Saturday, at the School of Witchcraft and Wizardry in Edmonton.

The University of Alberta has been hosting the Harry Potter-themed event every October for six years to encourage budding scientists.”

Source: http://www.cbc.ca/news/canada/edmonton/edmonton-wizards-witches-discover-magic-of-science-1.4377333.

“Compared with other medical science, concussion studies are so relatively new that trends and tendencies are still up for debate.

That includes this premise referenced at an Ottawa concussion symposium: are girls more prone to concussions than boys? And why do girls tend to take longer to recover from concussion?

Dr. Roger Zemek was the lead researcher on a comprehensive study involving more than 3,000 children between ages 5 and 18. More than 8,000 children were screened for this study, which was published in the Journal of the American Medical Association (JAMA) in 2016 and gathered data from five centres, including Ottawa. Nearly half the concussion cases involved girls.”

Source: http://ottawacitizen.com/news/local-news/science-explores-why-girls-suffer-lasting-concussion-symptoms.

“Cigarette smoking, one of the least healthy habits out there, is quickly disappearing in the United States.

The rate of American adults who smoke has declined from 42% in 1965 to 15% in 2015.

However, there are a number of risk factors taking its place, many of which stem from people’s growing preference for sedentary, isolated lifestyles.”

Source: http://www.businessinsider.com/bad-habits-rival-smoking-in-risk-of-death-2017-10.

“For more than a decade, psychology has been contending with some of its research findings going up in smoke. Widely publicized attempts to replicate major findingshave shown that study results that scientists and the public took for granted might be no more than a statistical fluke. We should, for example, be primed for skepticism when studying priming. Power posing may be powerless.

A recent piece in the New York Times recalled the success of a popular study on powerful poses, and how efforts to replicate the research failed. The article detailed how the collapse of the research behind power poses took place in the increasingly common culture of public critique and infighting in social psychology. Some of that fighting comes from efforts not to tear down, but to build up the field with better scientific rigor and statistics.”

Source: https://www.sciencenews.org/blog/scicurious/whether-psychology-research-improving-depends-whom-you-ask.

“Scientists are altering a powerful gene-editing technology in hopes of one day fighting diseases without making permanent changes to people’s DNA.

The trick: Edit RNA instead, the messenger that carries a gene’s instructions.

“If you edit RNA, you can have a reversible therapy,” important in case of side effects, said Feng Zhang of the Broad Institute of MIT and Harvard, a gene-editing pioneer whose team reported the new twist Wednesday in the journal Science.”

Source: http://www.cbc.ca/news/technology/crispr-rna-1.4371361.

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This Week in Women’s Rights 2017–10–29

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/10/29

“In India it’s hard to be a woman. Up to 12 million girls have been aborted in the last three decades in India.

But being a second daughter can be even harder. Families with daughters are expected to pay dowries when their children get married to the groom’s family, which is often seen as a financial burden.

Restaurateur Asma Khan wanted to give back — so she opened a restaurant five years ago which is home to a team of women who have never cooked professionally — but all have something in common: they are second daughters.”

Source: http://www.bbc.com/news/av/stories-41750725/indian-restaurant-fighting-for-women-s-rights-with-food.

“Women’s rights in Indonesia are in the spotlight with the recent popularisation of a smartphone app, AyoPoligami, which allows male users interested in polygamy to go through profiles of female users and interact with them online. The dating app has garnered over 50,000 downloads since its launch in May.

Lindu Cipta Pranayama created the app to fill the gap in dating applications catering to those interested in polygamous unions. Mr Pranayama claimed that it was rising divorce cases in Indonesia that inspired him to create the app. He said that although polygamy is permitted in Islam, “what happens in Indonesia, if the wife isn’t willing to share her husband with another woman is eventually they’ll get divorced.”

Activists criticise that the free app is a threat to women’s rights. It is seen to encourage polygamy which often leaves women vulnerable to domestic abuse.”

Source: http://www.aseantoday.com/2017/10/are-indonesian-womens-rights-under-threat/.

“The rise of religious fundamentalism and the far right poses a serious risk to global gender equality, according to a new United Nations report.

Based on 54 submissions from governments, academics and non-government organisations, the report asserts that religious and non-religious extremist agendas are undermining women’s liberties around the world, including in Australia.

In a submission to the report, the NGO Australian Lawyers for Human Rights said the mainstreaming of extremist ideas in the nation’s public discourse was a threat to women.”

Source: http://www.abc.net.au/news/2017-10-26/womens-rights-threatened-by-fundamentalism-and-far-right-un-says/9085310.

“A robot has just been given a big privilege in Saudi Arabia, and people are questioning if it’s unfair to the country’s own women.

Sophia the robot, made by American firm Hanson Robotics, has been officially named a citizen of Saudi Arabia — the first country in the world to grant a robot the right to citizenship.

“I’m very honoured and proud for this unique distinction,” Sophia said, speaking at the Future Investment Initiative in Riyadh on Wednesday, where she was awarded citizenship.”

Source: http://mashable.com/2017/10/27/saudi-arabia-womens-rights-sophia/#f27C9KqwQsqO.

“Raquel Willis, a national organizer with the Transgender Law Center, is exhausted. Physically exhausted from traveling from her home in Oakland, California, to the Women’s Convention in Detroit, Michigan, and generally exhausted by the idea that anyone would expect something other than discriminatory policies from the Trump administration — like the recent memo from the Department of Justice that rolled back an Obama-era protection against discrimination based on gender identity.

Ahead of a panel at the convention, Willis spoke with Cosmopolitan.com about creating a more inclusive women’s movement, the conversation around #MeToo, and how we can change the system in a way the Trump administration never will.”

Source: http://www.cosmopolitan.com/politics/a13114228/raquel-willis-womens-convention-transgender-inclusivity/.

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2022-12-12

Chat with Imam Soharwardy — Founder, Islamic Supreme Council of Canada

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/10/27

Prof. Imam Soharwardy is the founder of Muslims Against Terrorism (MAT). He founded MAT in Calgary in January 1998. He is also the founder of Islamic Supreme Council of Canada (ISCC).

Imam Soharwardy is the founder of the first ever Dar-ul-Aloom in Calgary, Alberta where he teaches Islamic studies. Prof. Soharwardy is the Head Imam at the Al Madinah Calgary Islamic Centre. Imam Soharwardy is a strong advocate of Islamic Tasawuf (Sufism). and believes that the world will be a better place for everyone if we follow what the Prophet of Islam, Muhammad (Peace be upon him) has said, “ You will not have faith unless you like for others what you like for yourself.” He believes that spiritual weakness in humans causes all kinds of problems.

Mr. Soharwardy can be contacted at soharwardy@shaw.ca OR Phone (403)-831–6330.

Scott Douglas Jacobsen: For those in an international context who are in a younger generation, how can we bring about not only a greater interfaith dialogue, but also an interbelief dialogue from those who not only lack a formal religion to the entire suite of religions that the world offers?

Imam Syed Soharwardy: What is common among all of us is that we have a common humanity, interfaith dialogue is helpful because of the teachings of faith, regardless of the faith. Then you can make your arguments and suggestions, and discuss issues, based upon the interpretation of the scriptures.

From a humanist perspective, definitely, there are certain values and understandings that have been practiced and believed by all human beings of all faiths and no faith. For example, the killing of an innocent person is a very bad and very inhuman act.

It has been condemned by faith and non-faith groups. Life is sacred and holy. In all of our groups, whether faith-based or not, those values which are human values have been endorsed by faiths as well as by people of individual beliefs or groups of non-religious beliefs.

We can still have interfaith dialogue or dialogue with the people who have no belief, but being human beings and understanding the values of a human being. The precious value of human life, telling the truth, not killing children, women, or innocent people.

Violence is bad. Those are common values among human beings; no matter who the group of people are. We can still have an argument and a convincing argument based on common sense and on human behavior. Regardless of whether the belief is determined by religion or not.

Jacobsen: In terms of Canadian organizations, what ones would recommend for people to look into that are facilitating the interbelief dialogue?

Soharwardy: Community organizations, the most important thing is the community needs to be involved in the discussions. They should not be at a leadership level, or imam or priest level. It should be at the level of common people.

That is why the work is different than other faith groups. I work at the grassroots level. I am an imam along with pastors, rabbis, and other leaders of the community are involved, but also women, children, and others in the community are involved. We attend the synagogue. We go to the mosque.

We do this conversational exchange. Churches come to our mosque too. That’s why ours is different. They have a dialogue with everyone having a question and answer.

Ours include dialogue with the imam and priest level, but also with children and others, ad women, to break down the barriers. Especially for a new immigrant who comes to Canada, many women do not even speak English.

They come from underdeveloped countries. Children who are new in Canada. They have difficulty in communication too. That’s where the barriers are broken. We have food together and children are playing together. So, that’s what we do. That’s very, very helpful.

You can ask the faith groups. They can testify to the importance of the congregation visits to various places of worship.

Jacobsen: When it comes to older generations compared younger generations, do you think they have a greater ability to adapt to that interbelief dialogue? I see many elders putting their hope in the young to bridge that group.

Soharwardy: Absolutely, the older generations develop firm positions in their beliefs or on problems. But younger generations from what I have seen in all faith groups is that they are very adaptive and outgoing, and they don’t hesitate to express, honestly, their opinion.

Older generations sometimes are diplomatic and not as honest as they should be [Laughing]. But the younger generation, absolutely, they are better at expressing themselves and having dialogue and are outgoing and initiating discussion and most importantly, they are adaptive and flexible in listening as well as accepting other people’s point of view if they belong to another faith group.

Younger people if it makes sense they will accept it. Older generations may have strong positions, regardless, at times. I am optimistic with the younger generations, especially the younger Muslim generation. I think when they come to leadership roles that we will have a much better situation than today.

Jacobsen: Thank you for the opportunity and your time, Imam Soharwardy

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An Interview with Jason Droboth — President, The Secular Humanists of MRU

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/10/26

Scott Douglas Jacobsen: What is family background — geography, culture, language, religion/irreligion, and education?

Jason Droboth: Assuming you’re asking me about ‘my’ family background, I come from a devout Jehovah’s Witness family. My parents allowed the Jehovah’s Witness organization, known as the Watchtower Bible and Tract Society, to shape everything about them from their personal religious beliefs to the way they dressed. They were likewise heavily influenced by the organization in their parenting methods and perspectives. So it’s fair to say, that the Watchtower organization and my experiences as a Jehovah’s Witness in my formative years up until my early 20s were by far the most consequential in my development and current perspectives. Everything I am today is because of, and now in spite of, that organization.

Jacobsen: What is the personal background in secularism for you? What were some seminal developmental events and realizations in personal life regarding it?

Droboth: Jehovah’s Witnesses maintain a very literal interpretation of the Bible and are quick to boil things down to absolutes. God is ONLY good, Satan is ONLY evil, Jehovah’s Witnesses are the ONLY true religion, all other ideologies other than theirs are ONLY false, Genesis is a literal account of historical events, etc. This was my belief structure built on such absolutes and certainties, structured as a so-called house of cards that could only stand if no outside influences were introduced. The funny thing is that Jehovah’s Witnesses are required to approach people in the streets and at their front doors in a recruiting effort, which means that people with different beliefs are given the chance to challenge your belief system. This is what happened to me. I remember preaching to people trying to convince them that, among other things, the biblical story of Noah’s flood was a historical fact and there was evidence to prove such. But I could not present that evidence and each person who challenged my claims continued to inflict irreversible damage to my belief system. This continued happening for a few years when finally I accepted, to my horror, that there was no evidence to even mildly support the literal interpretation of the account of Noah. This was really the first card that fell and within a couple months the entire house of cards collapsed. I no longer believed that Jehovah’s Witnesses posses “The Truth”, that the Bible was inspired by God, or that the God of Israel even existed. I sought some sort of validation that I was not evil nor crazy because of my newfound atheism. So I borrowed ‘The God Delusion’ from the library, replaced the dust jacket with something less blasphemous, and just to be sure I would not get caught, I would sneak away to isolated parks and urban forests to read it. This book obviously changed my life and sparked an insatiable curiosity for knowledge. It’s been around 6 years since I last sought comfort and knowledge through prayer. Secularism has really dominated my life ever since.

Jacobsen: You are the president of The Secular Humanists of Mount Royal University. What tasks and responsibilities come with the presidential position? Why do you pursue this line of volunteering?

Droboth: As president I try to focus on fostering a positive culture and space for people to explore their beliefs as they relate to secularism. I am responsible for our leadership team, our membership, and our representation to the public.

Jacobsen: What personal fulfillment comes from it?

Droboth: I actually created this club for myself because I needed a space to explore and develop my beliefs. I really lost my entire community once I renounced my faith and needed a new community to form new bonds. Now that I have my own communities and friendships I try to focus on giving others the chance to develop their beliefs and find a community. I really love supporting people when they are dealing with the challenges that come with transitioning beliefs.

Jacobsen: What are some of the more valuable tips for campus secularist activism? Also, you have unique things on campus. Those being, the difficulties in finding good leadership and the development of a succession plan. How are you managing those issues? What should others learn from you?

Droboth: Time is very limited! Students may have a real desire to be a part of your club either in a leadership position or not, but their other commitments are going to begin consuming more and more of their time as the semester progresses. This means that support for the club may diminish causing you to become disheartened or worse, you’ll take on too much responsibility and see your grades and/or mental health decline. This is what happened to me, as others became more preoccupied with other commitments I took on too much and began resenting the time I spent on developing the club. Now we’re regrouping and bringing it back to basics, no longer focusing on hosting 300 person events and the like, but on having small weekly meet ups where people can just chat and explore ideas.

Jacobsen: What have been some historic violations of the principles behind secularism on campus? What have been some successes to combat these violations?

Droboth: Our club has not concerned itself much with bringing to light any violations of the principals of secularism on campus probably because there have not been any gross examples that we are aware of in recent memory. We merely try to provide a community for students to explore secular ideals and principals. If we existed in another place, like the Southern U.S., I’m sure we would have different priorities.

Jacobsen: What are the main areas of need regarding secularists on campus?

Droboth: I’ve noticed that many religious groups on campus foster close knit communities where members feel a real sense of belonging. This may result from a uniform belief system, the more uniform their beliefs, the more they get along. Non-academic clubs like those based on a sport or hobby, often do not concern themselves with discussing controversial or sensitive topics and thus have fewer heated disagreements. Secularists, however, find themselves in a different boat. Secularists are usually independent thinkers, tend to embrace topics that are controversial, and are not quick to just accept something without thoroughly directing it. This means that disagreements on sensitive topics are an inevitable reality which can tend to hinder personal bonds from developing amongst secularists. Its thus highly important for secularists to continue discussing sensitive topics and challenging or disagreeing with each other, but at the same time learning how to form healthy constructive bonds with those same people.

Jacobsen: What is your main concern for secularism on campus moving forward for the next few months, even years?

Droboth: As with other clubs I’m sure, we are concerned that our group will cease to exist once our core group of founders are gone. I don’t mind if the group dissolves, as long as something else pops up to replace it. I want to see new students come in and create a secular community for themselves and their fellow students on their own terms to address the issues and concerns that are relevant for their time.

Jacobsen: What are the current biggest threats to secularism on campus?

Droboth: Secularism is not comfortable or easy. It begs the hard questions, demands the hard evidence, and searches for answers that are often hard to hear. I hope that students continue to see the value in and search out the uncomfortable feelings that come with secularism.

I’m also concerned that secularism may push some to dismiss the genuine personal spiritual experiences or beliefs of those who call themselves religious. It’s important that secularism holds all claims to the same standards of evidence and that secularists not allow tactics of intimidation and accusations of bigotry stop them from questioning claims. However, I hope that secular communities continue nurturing their empathy for those of faith and try to understand why it is that people hold these beliefs and what it means for them personally.

Jacobsen: What are the main social and political activist, and educational, initiatives on campus for secularists?

Droboth: Every year we try to focus on slightly different causes and methods. This coming year we will be focusing on the experience of changing beliefs and the challenges that result. We will be focusing on more intimate meet ups geared towards those who are in the process of the major ideological shift from faith to secularism. Hopefully we can help to lessen the sacrifices and/or fears that come with such a shift.

Jacobsen: How can people become involved and maintain the secular student alliance ties on campus?

Droboth: Students can search our club name online to find our contact information. They can also look out for our advertising on campus or contact the student’s association club coordinator for more information. If anyone is ever interested in a leadership position they should contact us and let us know as we would love some more help!

Jacobsen: Any feelings or thoughts in conclusion?

Droboth: Creating and leading this club was one of the most memorable and beneficial things I have ever done during my degree. I encourage all students to not just join a secular club, but to create one, shape one, take one into your own hands and experience how it feels to introduce people to new ideas and ways of thinking. You can’t even begin to imagine how much you will learn and what vast positive experiences you may create for your fellow students!

Jacobsen: Thank you for your time, Jason.

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This Week in Science 2017–10–22

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/10/22

“ A long-standing goal of artificial intelligence is an algorithm that learns, tabula rasa, superhuman proficiency in challenging domains. Recently, AlphaGo became the first program to defeat a world champion in the game of Go. The tree search in AlphaGo evaluated positions and selected moves using deep neural networks. These neural networks were trained by supervised learning from human expert moves, and by reinforcement learning from self-play. Here we introduce an algorithm based solely on reinforcement learning, without human data, guidance or domain knowledge beyond game rules. AlphaGo becomes its own teacher: a neural network is trained to predict AlphaGo’s own move selections and also the winner of AlphaGo’s games. This neural network improves the strength of the tree search, resulting in higher quality move selection and stronger self-play in the next iteration. Starting tabula rasa, our new program AlphaGo Zero achieved superhuman performance, winning 100–0 against the previously published, champion-defeating AlphaGo.”

Source: https://www.nature.com/nature/journal/v550/n7676/full/nature24270.html.

“Thousands of scientific papers contain a fundamental error, according to a new study published in the online journal PLOS One.

In more than 33,000 publications, scientists unknowingly used the wrong types of cells for their experiments, and the mistakes remain uncorrected, contaminating the scientific literature.

It matters, the researchers say, because if scientists are using the wrong cells, their observations and conclusions might be inaccurate.

“We’re not saying those 33,000 articles are wrong,” said Willem Halffman from Radboud University in Nijmegen, the Netherlands.

“But among those 33,000 there are definitely some with wrong conclusions.”

It’s a dirty secret in science, one that many researchers don’t like to talk about. The problem was first identified in the 1960s by early whistleblowers.”

Source: http://www.cbc.ca/news/health/second-opinion-171021-1.4365023.

“Basic research in the space sciences holds essentially limitless potential for tackling profound questions of our existence and opening the doors of exploration, innovation and future economic opportunity. Space science continues to generate extraordinary discoveries, whether groups are exploring Mars, investigating the fundamental physics of the universe or discovering new exoplanets around nearby stars.

This drive to explore and exploit space has led to the emergence of new companies and innovations in traditional aerospace companies seeking to reform the way spacecraft are designed, built, launched and operated. There has also been a surge in private resources dedicated to creating new commercial capabilities and initiating the next wave of space exploration — though not yet for discovery-driven scientific missions. [NASA Could Reach Mars Faster with Public-Private Partnerships, Companies Tell Congress]”

Source: https://www.scientificamerican.com/article/space-science-needs-a-private-funding-boost/.

“THE PANDEMIC OF sexual harassment and abuse — you saw its prevalence in the hashtag #metoo on social media in the past weeks — isn’t confined to Harvey Weinstein’s casting couches. Decades of harassment by a big shot producer put famous faces on the problem, but whisper networks in every field have grappled with it forever. Last summer, the storywas women in Silicon Valley. Last week, more men in media.

Earthquakes of this magnitude are never any fun for people atop shifting tectonic plates. But the new world they create can be a better one. No one misses Gondwanaland.

Still, records of those lost continents remain in the fossil record. The downstream effects of sexual harassment have the potential to color everything from the apps you use to the news you read. From now on, when we watch movies that Weinstein touched we’ll think about the women actors, wondering what they had to go through to be there — or what happened to the ones who couldn’t bear it, who left, who didn’t get the jobs, who self-deported their talent from Hollywood. We’ll wonder who enabled it, who let it happen and then perhaps surfed to their own success on Weinstein’s waves of destruction. The same goes for movies directed by Woody Allen or Roman Polanski. Or others.

There’s a word for that kind of work: “problematic.” It’s stuff you love tainted by people you hate. It’s Steve Ditko’s weird Randian objectivism metastasizing into Spider-Man, and Dr. Seuss doing anti-Japanese propaganda work during World War II. It’s Roald Dahl, anti-semite. Can we love Kind of Blueand Sketches of Spain and also condemn Miles Davis for beating his wives? Is Ender’s Game less of a masterpiece for Orson Scott Card’s homophobia? Maybe. Looking hard at the flaws of the artist is an important way to engage with the art.”

Souce: https://www.wired.com/story/science-harassment-data/.

“Amy Hinsley has spent years studying wildlife conservation and she’s become an expert in her field. But whenever she attended a scientific conference, she felt reluctant to put up her hand and ask a question.

“I would wonder whether my question was good enough or I would hesitate to ask a question,” said Dr. Hinsley, a 33-year-old research fellow at the University of Oxford who studies the black market for endangered plants and animals.

A few years ago, she raised her insecurities with fellow researcher Alison Johnston, a statistician in the department of zoology at Cambridge University, and found she’d had similar experiences.”

Source: https://beta.theglobeandmail.com/news/world/study-suggests-men-ask-more-questions-at-science-conferences/article36609705/?ref=http://www.theglobeandmail.com&.

“n ordinary discourse, a theory is a guess or a surmise, as in “that’s only a theory.” In science, however, a theory is a well-substantiated explanation of some aspect of the natural world that is supported by confirmed facts and/or observations. Verification of a theory’s predictions ensures its eventual acceptance by the community of scientists working in the particular discipline.

“Acceptance by the community” means that a consensus has been reached. In other words, at least a large majority, if not almost all, of the scientists who work in the discipline have agreed that the particular theory is the best way to explain or understand the relevant phenomena. In contrast to the bogus claim of some global warming deniers, reaching consensus is an integral feature of successful scientific theories. Once reached, the culmination of consensus is the publication of monographs and textbooks, and the introduction of university/college courses on the subject.

How consensus may be achieved is beautifully illustrated by the development of quantum theory.”

Source: https://blog.oup.com/2017/10/theory-consensus-in-science/.

“With time and money running out, Brazilian scientists are turning up the pressure on the federal government to avoid a total collapse of the national science and technology funding system before the end of the year.

Researchers last week delivered a petition with more than 82,000 signatures to congressional leaders in Brasília, demanding the reversal of deep budget cuts that have left research institutions struggling to pay even basic water and electricity bills. The petition delivery was part of a series of meetings and protests held across Brazil.

As a result of Brazil’s mounting economic woes, federal funding for science and technology is now at its lowest level in modern history, dropping by more than half over the past 5 years. The science ministry kicked off this year with a slim $1.8 billion budget, but President Michel Temer’s administration later reduced that by 44%, imposing a spending cap of just over $1 billion.”

Source: http://www.sciencemag.org/news/2017/10/brazil-researchers-struggle-fend-deepening-budget-cuts.

“The three young dinosaurs had snuggled together to sleep when disaster struck. A thick layer of ash or soil, probably from a volcanic eruption or sand storm, poured over them and the animals, each the size of a large dog, died within minutes.

For 70 million years they lay entombed, cradled beside each other within a slab of rock, until US scientists uncovered their remains earlier this year. Subsequent analysis of the fossilised bones — which come from the Gobi desert — reveal the first known example of roosting among dinosaurs.

The discovery, outlined at the recent Society of Vertebrate Palaeontology meeting in Calgary, has caused considerable excitement among scientists because communal roosting — sleeping in groups — is exhibited by many modern species, including crows and bats.”

Source: https://www.theguardian.com/science/2017/oct/21/dinsoaur-roosting-secrets-revealed.

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This Week in Humanism 2017–10–22

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/10/22

“George Weigel’s Witness to Hope was written before its subject was canonised, but that exhaustive biography vibrated with confidence that the day of universal recognition would be inevitable. Weigel has become something of a pontifical Boswell, and his third volume about John Paul II is like the last wing on a vivid triptych by Memling or Rubens. The first two books were analytical, while this one — Lessons of Hope (Basic Books, £25) — is a portrait more ruminative and personal, and not without humour. It may even be more valuable precisely for that. History is disserved by those who think that private asides and impressions are secondary to major dates and deeds.

Weigel’s classical theological formation and his own urbane humanism made him a good fit for understanding Karol Wojtyła, and it would seem that the Holy Father sensed the same, enjoying his company and table talk. Through that association, Weigel was able to perceive the pope’s sources and initiatives, beginning with his pastoral work in Poland.

Wojtyła’s Polishness was not something to be thrust aside when he became Universal Pastor, like some gnostic shedding of irrelevant skin. Poland was an icon of Christ in its heroic deeds and salvific suffering, far more than most nations. That land, with trembling borders but unflagging chivalry, was crucified over centuries, only to rise with valour when its people cried out in 1979: “We want God.” And Wojtyła was there to hear them.”

Source: http://www.catholicherald.co.uk/issues/october-20th-2017/st-john-paul-ii-was-a-sublime-visionary-but-had-an-achilles-heel/.

“Twelve students. Many religions. One common goal.

A new program on campus called the Center for Religion and Global Citizenryis bringing together students of different beliefs, including Christianity, Judaism, Islam, Hinduism, Buddhism and secular humanism, to promote inter-religious dialogue at the University of Wisconsin–Madison.

The center, which had its first meeting Oct. 10, is a co-curricular, non-credit educational opportunity for a selected group of students, who each receive a $750 stipend for their work at the center. The 12 students who were selected from around 30 applicants will meet weekly to discuss a curriculum created by Ulrich Rosenhagen, the center’s director.

Rosenhagen, who is also a lecturer in religious studies, says the goal of the new center is for students to have “tough conversations” about religion in a meaningful and respectful way. The core group of students can then bring these interfaith discussions to the larger campus community by organizing events, panels and discussions for the whole campus.”

Source: https://news.wisc.edu/new-center-seeks-to-foster-religious-dialogue-on-campus/.

“Parents be vigilant! And this also is why groups like Humanists UK are so important, supporting such ideals. This is from them:

A Church of England school in Kent has been forced to stop a Christian group from delivering assemblies and lessons to its pupils after parents complained about their children being exposed to ‘a potentially damaging ideology’. Humanists UK, which campaigns against the privileged position given to religion in schools, has stood by the parents, and called for a ‘national conversation’ about religious influence and evangelising in the education system.

In a letter to parents, the headteacher of St John’s Church of England Primary School in Tunbridge Wells, Dan Turvey, stated that ‘After careful consideration I have decided that we will end our regular commitment to CrossTeach and that they will no longer lead assemblies or take lessons.’ However, he said he was ‘deeply saddened’ by the move.”

Source: http://www.patheos.com/blogs/tippling/2017/10/19/parent-complaints-force-church-england-school-stop-christian-group-proselytising-children/#0OY3HAY2st0JQtV4.99.

“For admirers of mainstream Bollywood films, the name Rahul Bose commands attention. But for audiences of Bengali and art house cinema, his name commands respect.

The actor, known for being choosy when it comes to signing films, is now also a director, and his second directorial venture Poorna is generating a great deal of buzz in showbiz circles.

Recently, Poorna got a standing ovation at the opening of the Indian film festival in Dublin. Many of those who saw it were pleasantly surprised because they did not have high expectations of the film, expecting it to be a simple story about a little girl who climbed Everest — a film for children.”

Source: https://images.dawn.com/news/1178627.

“Regardless of whether we are cognizant of it or not, we all have a worldview that shapes our ideas, gives a framework for our lives, and dictates our presuppositions about morality and mortality.

In the United States, two prevailing views are a Christian eternal worldview or humanistic view. Why do people who have so much in common see the world and make choices so differently? Why is there such deep chasm between people regarding what is right and wrong, just or unjust, or understanding of the meaning of life?

The humanistic view rejects God and sees man as the measure of all things, that man sets the standard for ethical and moral standards, that man is basically good, not sinful. This kind of thinking is based in moral relativism. If this life on earth is all there is for us, then as much pleasure as possible should be sought before it’s over.”

Source: http://www.inforum.com/opinion/columnists/4346554-trandem-christian-eternal-worldview-vs-humanistic-view.

“I have been reading lately about the rise of humanism in Europe. The old scholars often described themselves as “ravished” by one of the books newly made available to them by the press, perhaps also by translation. Their lives were usually short, never comfortable. I think about what it would have been like to read by the light of an oil lamp, to write with a goose quill. It used to seem to me that an unimaginable self-discipline must account for their meticulous learnedness. I assumed that the rigors and austerities of their early training had made their discomforts too familiar to be noticed. Now increasingly I think they were held to their work by a degree of fascination, of sober delight, that we can no longer imagine.

John Milton said, “As good almost kill a man as kill a good book.” He was arguing, unsuccessfully, against licensing, the suppression or censoring of books before publication. This was usual in the premodern and early modern world, of course. How many good books were killed outright by these means we will never know, even granting the labors of printers who defied the threat of hair-raising punishments to publish unlicensed work, which others risked hair-raising penalties to own or to read.”

Source: http://www.nybooks.com/articles/2017/11/09/what-are-we-doing-here/.

“The potential of Corbynism is enormous. But, for its full potential to unfold, we see it as essential that forms of politics beyond the purely electoral make use of all the capacities and enthusiasm of the Labour Party’s expanded activist base

In late 2016, Labour was polling in the mid-20s and many were happy to say that supporting the leadership was a foolish endeavour, if not an entirely futile one. It felt at the time as though the potential and energy of Corbynism was at risk of waning as it struggled to move beyond the immediate defence of Jeremy Corbyn’s position as leader. However, our aim when we imagined a new project was not so much to be at the vanguard of this defence, as vital as it was, but to pour our energies into being useful in other ways.

We want to bring together people in Labour, Momentum and trade unions who are already active and engaged. The aim is to assist and encourage these comrades in their efforts to broaden the reach of the labour movement and build a political force capable of radically transforming society.”

Source: https://labourlist.org/2017/10/the-socialist-and-democratic-humanism-that-lies-at-the-heart-of-corbyns-appeal/.

“”Please don’t jump down my throat,” Taylor Grin thought as he approached his training instructor with a request.

It was 2013, and Grin was a few weeks into Air Force basic training at Joint Base San Antonio-Lackland. He had just learned which religious services were available to trainees — Catholic, several Protestant denominations, Jewish, Muslim and Buddhist, among others.

Grin, then 26, considered himself a secular humanist, someone who pursues an ethical life without a belief in God. With no chaplain-facilitated service for trainees like him, he wanted to start one — and became a key player in a national culture war playing out within the U.S. military.”

Source: http://www.houstonchronicle.com/life/houston-belief/article/Embracing-humanism-Group-looks-to-be-player-in-12296210.php.

“It is his view of the death penalty, not theirs, that departs from Catholic teaching.

For decades, liberal Catholics have relativized Catholic dogma and dogmatized relativism. Pope Francis is the champion of this movement. One moment, he is pushing Jesuitical situation ethics, which is an outgrowth of moral relativism; in the next, he is hectoring Catholics that his flaky political opinions constitute “Catholic social teaching.” To adulterers, he says: Go and sin some more. To people who fail to recycle, he has urged confession and repentance.

To more fanfare from the media this week, he declared the death penalty “inadmissible” everywhere and always and says that he wants to change the catechism to reflect this absolutist view. Never mind that his entire pontificate has been devoted to saying that life is too murky for “black and white” moral norms. Somehow he has managed to find one.

Not a single one of his predecessors took the position that the death penalty is intrinsically unjust. But he does and says that anyone who disagrees is a proponent of “vengeance.” He claims a deeper understanding of Christian imperatives, even though the origin of his pacifism isn’t Christian. It springs not from the moral absolutes of the Christian tradition but from the relativistic humanism contained within post-Enlightenment moral and political philosophy. He is rendering not to Christ or Caesar but to Cesare Beccaria, the 18th-century father of left-wing criminology who set the modern world on its pro-prisoner course.”

Source: https://catholiccitizens.org/views/75471/pope-francis-vs-predecessors/.

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This Week in Women’s Rights 2017–10–22

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/10/22

“As allegations of sexual harassment and sexual assault against Hollywood producer Harvey Weinstein re-ignite discussions about sexual violence, the global advisor of the United Nation’s Global Safe Cities Initiative says Winnipeg is taking the right steps to help curb sexual violence.

Winnipeg became the first Canadian city to sign onto the UN’s initiative to reduce sexual violence against women and girls in 2013, and the program’s global advisor, Laura Capobianco, was in the city this week as part of the UN Women Safe Cities Initiative.

She told CBC News she’s been impressed by the efforts Winnipeg has undertaken since joining the initiative, which has since been adopted by 27 cities around the world.”

Source: http://www.cbc.ca/news/canada/manitoba/sexual-violence-united-nations-winnipeg-1.4366218.

“Every so often in the United States, a scandal erupts to temporarily demolish the country’s marketed image as a pioneer in gender equality and related rights.

The name of the current scandal is, of course, Harvey Weinstein — the millionaire Hollywood film mogul accused of sexual assault by an ever-expanding number of women, as his decades-long impunity appears to be coming to an end.

Weinstein, however, is merely the tip of the iceberg. In a recent New Yorker piece titled All the Other Harvey Weinsteins, actress Molly Ringwald writes about her own history as a victim of sexual harassment in the film industry, noting, “I never talked about these things publicly because, as a woman, it has always felt like I may as well have been talking about the weather.””

Source: http://www.aljazeera.com/indepth/opinion/face-epidemic-sexual-harassment-171020091640079.html.

“KOBANE, Syria — The battle to take Raqqa, the Syrian capital of the Islamic state (IS) group, is almost over. But one of the main challenges that the Kurdish-led Syrian Democratic Forces (SDF) face after IS is not only the huge destruction but also how to expand their model of women’s rights to conservative tribal areas in northern Syria and ban people from marrying more than one wife.

Since the war broke out in 2011, there has been an increase in the rates of child marriage and polygamy, both in the country and among the refugee population. The amount of marriages registered as polygamous in Damascus has risen from five percent in 2010 to 30 percent in 2015.

The opposite has been true in areas controlled by the Kurdish-led Syrian Democratic Forces (SDF) in northern Syria, and a drive for equal rights for women has seen the practices largely abandoned.”

Source: http://www.middleeasteye.net/news/kurdish-fight-women-rights-faces-challenges-syria-1018812004.

“100 Women: The male movie star campaigning for women’s rights

Farhan Akhtar is not only massive in the movie world, he’s also the founder of a movement to get men to support women’s rights.

He talks to Asian Network’s Haroon Rashid about why men need to take responsibility for their actions and raise their children to respect women.”

Source: http://www.bbc.com/news/av/world-41673358/100-women-the-male-movie-star-campaigning-for-women-s-rights.

“The inaugural Animation is Film Festival supplied a family night of fun and culture on Friday at the TCL Chinese 6 Theatre in Hollywood.

Among the guests to arrive at the opening night and U.S. premiere of “The Breadwinner” was producer Angelina Jolie, with children Shiloh and Zahara in tow. Before the screening of the fest’s first premiere, Jolie-Pitt introduced the film she described to be “so exquisitely done and very important.”

The animated film is based on Deborah Ellis’ children’s novel of the same name, which follows a young girl in Afghanistan who disguises herself as a boy to provide for her family.

“There are few countries in the world where it is harder to be a young girl, where barriers between girls and their dreams and their rights are so high and so painful to experience and observe,” Jolie said, adding that the story was also able to highlight Afghanistan’s “deep humility, rich culture and a resilient warm people.””

Source: http://variety.com/2017/scene/news/angelina-jolie-the-breadwinner-animation-is-film-festival-1202595769/.

“Laura Boldrini, president of Italy’s Chambre of Deputies, breezed into her boutique hotel in Old Montreal on Saturday followed by an entourage of elegantly dressed Italian diplomats and assistants.

She wore her newly acquired “Je parle féministe” sweatshirt.

“I didn’t know there would be a photographer,” she said, slightly embarrassed. “I could get you other photos of me, if you like.”

But the sweatshirt was a signpost for the conversation that would follow with Boldrini — a journalist turned refugee advocate turned politician — taking on fake news and Facebook, Harvey Weinstein and the (continuing) fight for women’s rights.

“Fake news is like drops of poison that we drink every day with water and in the end we get sick and we don’t even realize it,” Boldrini began. “It pollutes public debate and it’s dangerous to democracy.””

Source: http://montrealgazette.com/news/local-news/italys-laura-boldrini-on-scourge-of-fake-news-womens-rights-and-facebook.

“Faculty at Okanagan College in Kelowna are speaking out on behalf of students after a recent anti-abortion protest on campus left some students feeling harassed, threatened and unsafe.

On October 11 and 12, an anti-abortion group called Expose the Reality demonstrated in a high-traffic area of the Okanagan College Kelowna campus carrying large, graphic signs showing aborted fetuses.

“Many of our students experienced [the signs] as very traumatizing. They experienced those signs as harassing,” said Sasha Johnston, an English professor at Okanagan College and the status of women representative for the faculty association.”

Source: http://www.cbc.ca/news/canada/british-columbia/anti-abortion-protest-okanagan-college-harassment-1.4362653?platform=hootsuite.

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Bayo Opadeyi on irreligious youth culture in Nigeria

Author(s): Scott Douglas Jacobs

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/10/20

Scott Douglas Jacobsen: How robust is the irreligious youth culture where you live?

Bayo Opadeyi: Irreligious youth culture basically exists on social media. Being irreligious is synonymous with betraying your family and friends at best, and can be met with quite dire sometimes fatal consequences at worst. So most young people who have given up religion depend on the anonymity of the internet to express themselves, while attending their family religious services especially if they are economically dependent. That said, there are many online and offline groups of atheists/agnostics/skeptics. Also with the growing number of atheist/humanist societies we get to see more and more people willing to identify as irreligious, going as far as to organize meet-ups and conferences. But it is still far from being normal here.

Jacobsen: What are the common narratives of youth who leave the religion of their family and community? How does the wider culture and their own family treat them now? How does society treat those who lack a formal religion, generally?

Opadeyi: Youth who leave religion and are assertive about it frequently meet with a lot of resistance from family. In the northern muslim-majority areas, people fear for their lives sometimes and often their livelihood. In the south it is rare to find families willing to go so far as to threaten the lives of their children/wards over religion, but they can get ostracized by family members and they find themselves left to struggle through education. So most irreligious youth I know stay in the closet till they are financially independent. Urban areas are more tolerant of a lack of religion, and you find more people willing to discuss ideas instead of using force. But the smaller the community, and the more monolithic the religious environment, the more likely some form of coercion or force would be used on people who identify as irreligious. Especially if they are vocal about it.

Jacobsen: What are some effective ways of mobilization for the irreligious youth into a bloc for the change in social and cultural life, as in to normalize and make acceptable lack of religious faith — or at least doubt in it?

Opadeyi: I think a great first step will be getting more and more discussions out there with public debates/discussions (safest in urban areas in the south), blogs, podcasts, social media posts to get a lot of young people confident enough to come out of the closet. Also, periodic “coming out” campaigns should help.

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

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Moninuola Komolafe on irreligion, politics, and the Nigerian Youth

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/10/20

Scott Douglas Jacobsen: What is the state of young people’s irreligion where you live?

Komolafe: Growing but largely closeted because the consequences can be severe for some. I have a number of young unbelievers who are feigning faith so they can have a roof over their heads or continue to enjoy their parent’s financial support. However, with online communities, both the openly irreligious and the anonymous ones have a breathing space.

Jacobsen: Is there a big divide between the religiosity of the older generations and the younger generations?

Komolafe: Yes, there is. Although it seems as though the irreligious are still a minority, social media discussions have shown me that young people are asking questions and that they are not swallowing bible stories or consider religious topics sacred. It is not uncommon to find young people who are just cultural Christians and I think that if it wasn’t for the backlash or fear of hell for some, we would have more young people shedding faith

Jacobsen: How does the religion influence politics and social affairs, and the political process such as elections there?

Komolafe: Religion is infused into almost every aspect of the Nigerian society and has been a hindrance in fighting issues such as inequality. How do you make laws that establish equality between the sexes when the lawmakers believe that women are not equal to men because their religious books teach that the man is the head and the woman is to submit to the man? How do you protect young girls from underage marriage when you have Muslim lawmakers who can wave their religious books and claim divine permission for such? Gay marriage is also forbidden on the same grounds.

With regards to elections, all a politician needs is to get the support of a major church leader and he can secure their votes. The question of his competency or suitability is discarded because a certain general overseer has approved him. Religion is everywhere and it is a menace that needs to be checked.

Jacobsen: What can the younger generations do to join together to reduce the level of religiosity in the country, increase the level of reason, and secularize the nation in general?

Komolafe: We need to bring up more discussions about religion both online and offline, establish forums where religion is questioned. I am part of a Whatsapp group called Believers and Skeptics where we have members invite religious people and skeptics alike to ‘defend’ their beliefs. We have had a few religious people leave their faiths based on group discussions. I believe that having similar groups spring up will definitely play some role in reducing religiosity.

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

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Chiedozie Uwakwe on lack of faith in Nigerian youth

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/10/19

Scott Douglas Jacobsen: I want to explore the youth irreligious culture. How is it where you live? Is it lively? Or is it more repressed by the state authorities and the parental culture?

Chiedozie Uwakwe: I would say the irreligious culture in Nigeria is not lively at all. Nigeria is a very religious country, including the traditional religions before the arrival of Christianity and Islam, The concept of someone being irreligious is foreign to them, it’s a taboo. Because of this, the irreligious are treated badly with a lot of discrimination by family members and friends, leading to so many irreligious people hiding their lack of belief or “staying in the closet”. Being irreligious in Nigeria has been compared to being gay in Saudi Arabia. It is that bad. But due to increased social campaigns, the future looks bright for us.

Jacobsen: What is it like there for youth who lack a formal religion? Are there support networks and communities for them?

Uwakwe: It can get lonely for the irreligious youth in Nigeria because, you dont know how tolerant your immediate neighbours are to your views, so a lot of of opinions aren’t voiced for fear pf verbal or physical attacks. Recently, support networks have been springing up, on twitter, whatsapp and Telegram groups, internet forums. We also have organizations like the Atheist Society of Nigeria and Humanist Assemblies. They help out when they can to support the growing number of the irreligious.

Jacobsen: If a youth leaves the religion of their family, how does the family and also the wider society see them?

Uwakwe: It depends on how religious the family is and if the youth is financially dependent on the family. Largely, it leads to a lot of angry words and emotional blackmail. The family and the society see them as rascals and good-for-nothing individuals. Dredges of the society as it were. They can disown the youth because the family wouldn’t want to have anything to do with a social outcast.

Jacobsen: What are the broader implications for the society of the erosion of religion, even on the fringes of youth culture?

Uwakwe: I think the erosion of religion would lead to people finally taking responsibility for their lives, knowing that they alone are largely responsible for whatever they make out of their lives and not giving themselves a sense of false hope that religion offers.

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

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Question with Patricia Grell, B.Sc., M.Div.: Trustee, Edmonton Catholic School Board (Ward 71)

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/10/19

Scott Douglas Jacobsen: For young people transitioning out of a faith or a strong adherence to a faith based on a traumatic experience or a disenchantment with it or simply it’s not for them anymore, as you have experienced as an adult; what kind of advice can you give for younger people aged under 35 who may or may not have figured themselves out yet but are still going through similar experience?

Patricia Grell: I don’t think I figured myself out yet either! Do we ever? [Laughing].

Jacobsen: [Laughing].

Grell: I think our whole lives we’re trying to figure ourselves out and maybe on our deathbed we’ll say, “Yeah, I think I got it now,” [Laughing]. But I would suggest that these young people find someone like a confidant or someone that they can talk to work it through.

I found someone who had gone through the same experience and was a great support to me. This person used to be a Mormon. I thought of him as a midwife, a psychic midwife helping me be born out of this previous life and this previous way of existing and thinking. He helped me along by saying “It’s okay. Your feelings are perfectly natural and normal. I felt the same way and it’s going to take time. You’re not going to just wake up one day and feel great. It’s going to take time, and so be patient. I am here with you. I’m journeying with you. We’ll just get through these labor pains together. Don’t be hard on yourself”.

So, that’s the core of advice that I would give a young person — try to find someone who’s been there, gone through that. It might be an older person; it might be a person who is the same age, but who’s come out the other side feeling really good, someone who’s made the journey and come to a certain point.

They are a great resource for you. As I say, look for that psychic midwife to help you through it because I really do think this is a psychic evolutionary process. Some people have the privilege of experiencing it in their lives. That really is a privilege. I think some people unfortunately will never get there, will never experience freedom.

If you’re experiencing it, then think of it as a privilege, even though, it’s very difficult. It’s very emotional. It’s the right thing and trust yourself. Trust your inner being, that you’re on the right track because it does need to happen if you want to evolve as a person and become your true self. It’s meant to happen if you’re facing that. It’s meant to happen; don’t go back.

You might be tempted to go back because it feels so painful. I experienced that too. A lot of feelings like “Maybe, I should go back. Maybe, it’s not too late. It would be so much better and easier to just go back.” But with the help of this psychic midwife- friend, I was able to stay on the path to my authentic self.

It’s shedding all of that inauthenticity that we get from religion. We learn not to listen to ourselves, we learn not to accept ourselves, and we get split off from ourselves. So, what I’ve been experiencing is sort of a reunification of myself with myself because we all remember what it was like to be little kids and happy with who we are.

Then we started learning, “Oh! We’re not really that great. We’re sinful. We’re not clean and up to snuff, and we’re not making the mark,” so then we have all that hanging over us. But as we journey away from that way of thinking, we get back to that feeling we had about ourselves when we were young, when we felt good about ourselves. That’s what I am experiencing lately — getting in touch with the wonderfulness of myself prior to getting indoctrinated by a religion focused on sin.

So I would suggest to young people to find a mentor who has made this transition and be open to being reunited with their true selves. I would encourage them to stay hopeful even though it can be extremely difficult to go through this transition.

Jacobsen: One question, one comprehensive answer; I like that one. Thank you for the opportunity and your time, Patricia.

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An Interview with Nick Khaligh, Vice President of the Secular Student Alliance at George Mason University

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/10/18

Scott Douglas Jacobsen: What is family background — geography, culture, language, religion/irreligion, and education?

Nick: My father is a native Iranian, and my mother’s side of the family is a mix of Italian and Irish. I’ve lived in Northern Virginia my whole life, and am now in my fourth year studying psychology at George Mason University.

Jacobsen: What is the personal background in secularism for you? What were some seminal developmental events and realizations in personal life regarding it?

Nick: I am incredibly grateful for the way my parents raised me and encouraged me to think critically. My mother, although raised in a catholic family, refused to tell me how to think regarding religion. She always made it clear to me that she would support me no matter what I believed, and she encouraged me to come to my own conclusions. Whenever I brought up God or Jesus (Christianity was the religion I came in the most contact with), and asked if they were real, she wouldn’t give me a yes or no answer. She would instead ask me what I believed. This deliberate refusal to indoctrinate me is one of the things I am most grateful for, and I am under no illusion that I would be who I am today if she had simply told me “yes” all along.

My father played an equally important yet different role. He has told me many times that I was an especially inquisitive child. Whether it was about his instructions or just about how the world works — I always wanted to know why. As cliché as it sounds, my parents joke about how my go-to line as a child was “prove it!” And, to my great benefit, my father always did his best to do just that. Even though it’s much easier to fall back on “because I said so,” he would explain things to me, and he wouldn’t sugar coat his answers either. I am incredibly grateful for the way this set me up to be inquisitive and skeptical as an adult.

Jacobsen: You are the vice president of the Secular Student Alliance at George Mason University. What tasks and responsibilities comes with this position? Why do you pursue this line of volunteering?

Nick: I pursued the role of Vice President not because I was especially keen on organizing group events or doing internal housekeeping, but because I wanted to try and be a model representative of not just our group’s, but secularism’s ideals as a whole. I’m aware of the widespread misconceptions about what it means to be an atheist, and I try and dispel them whenever I can by being not only outspoken and forthcoming about my views, but also by being as reasonable and articulate as possible in discussing them. Far too often, atheists become too combative or condescending when discussing religion, and this does more harm than good.

Jacobsen: What have been some historic violations of the principles behind secularism on

campus? What have been some successes to combat these violations? What are the main areas of need regarding secularists on campus? What is your main concern for secularism on campus moving forward for the next few months, even years? What are the current biggest threats to secularism on campus? What are perennial threats to secularism on campus?

Nick: I think all of these questions can be touched on with one answer. While this isn’t something I have witnessed first-hand on my own campus, but rather something I’ve heard and read quite a bit about, there’s a disturbing rise of the censorship of ideas, topics, and speakers that make people (especially college students) uncomfortable. In fact, within the past week, it was revealed that a radio station cancelled an appearance by Richard Dawkins because of his previous criticisms of Islam. In addition to this, there is a very real and well-founded fear that speaking out against or criticizing a religion as a set of ideas will be misconstrued as bigotry or hate speech. I know this is true because I closely follow the work of Sam Harris, who is one of the most reasonable, articulate, and intelligent people I know of, and yet he is still commonly misrepresented by many religious apologists as a bigot. In my opinion, this is one of the biggest threats secularism faces both now and in the future. Free speech is at the absolute core of our western values, and an inability to have honest discussions about sometimes inconvenient truths will hinder our social progress and prevent our policies and practices from lining up with reality.

Jacobsen: What personal fulfillment comes from it?

Nick: I get great fulfillment out of playing devil’s advocate, challenging beliefs, and seeking the middle ground. The human mind tends to see the world in discrete, black-and-white terms, and this is especially so when it comes to politics or religion. I always strive to (I’m under no illusion that I’m perfect at this) be as reasonable, impartial, and logical as possible, and I take pride in my perspective. I try and always embody the values I believe in, so that others may follow.

Jacobsen: What are some of the more valuable tips for campus secularist activism?

Nick: Stop hiding in the shadows. There is most definitely a stigma against atheists, agnostics, secularists, etc., but neglecting to speak up and hiding your true views does nothing but contribute to it. While there is obviously a time and place for everything, I know many people who habitually shy away from expressing their beliefs out of fear of conflict or judgment. Speaking out in a reasonable and confident way causes others who are keeping quiet to realize they’re not alone, potentially giving them the courage to speak up as well. Conformity is a powerful social influence, and the less religion appears to be unanimous, the more people will be able to break the mold.

Jacobsen: Any feelings or thoughts in conclusion?

Nick: More people (especially critics of religion) need to learn how to have conversations with those they disagree with, without it becoming a competition. In order to persuade and have other people see our point of view, we have to avoid framing ourselves as enemies. Being combative or condescending, especially when discussing politically charged topics, instantly causes the other party to see you as a competitor rather than a collaborator, and no progress can be made that way.

Jacobsen: Thank you for your time, Nick.

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Chat with Bong Faner — Member, Humanist Alliance Philippines, International

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/10/18

Scott Douglas Jacobsen: How did you become a humanist? Was religion in the family?

Faner: I didn’t realize that it started when I started to have doubts about religions and gods in 2000. There is no higher being to help humanity but humans themselves. Prayers don’t really help at all but makes people feel good, making them believe that there is a god that helps them. There is religion in my family, I am the only atheist, but one nephew is an agnostic. Belief range from the extremely pious to passive believers.

Jacobsen: What was a pivotal moment in becoming irreligious?

Faner: In the late 70s and early 80s, Protestant sects or ‘born agains’ were starting to gain foothold in the Philippines and were converting Catholics into these groups. I had cousins who were converted. I started to get curious on why and how these groups were successful in converting people. I found out that their points of contention are that a lot of Catholic doctrines are not Bible-based and were just inventions by Popes and the Catholic hierarchy. In my own research, they were right. But I decided to take it one step further, is there really any evidence about god? I found out that there is really none, and it all comes back to faith — believing in the absence of evidence.

Jacobsen: What is your best argument for humanism?

Faner: History has shown that relying on the supernatural to solve human problems is an exercise in futility. Prayers did not prevent millions of death during the Black Plague. No amount of prayer can prevent natural disasters as earthquakes and hurricanes. ‘Thoughts and prayers’ after a mass shooting have been total failures. Only humans can help its own species. Science, which is a product of human minds, has helped humanity far greater than anything.

Jacobsen: Why are you a humanist in worldview and ethical life stance?

Faner: Due to my belief that humans alone can help themselves.

Jacobsen: How does the humanist life influence your political and social views if at all?

Faner: It doesn’t. I take so many factors in consideration.

Jacobsen: How did you find HAPI?

Faner: During the early years when my non-belief was evolving, I read books and searched the Internet about atheism in the Philippines. Being a very religious country, I never expected a lot of Filipino non-believers. I was wrong. I never expected to find a lot of young, Filipino non-believers. I learned about the existence of the atheist group PATAS, Filipino Freethinkers, and other groups. One of these groups morphed into what has become HAPI.

Jacobsen: Who is a hero within it?

Faner: Marissa Torres Langseth. She was the founder of both PATAS and HAPI. I admire her zeal. I don’t know her personally and based on what I have read, not everybody likes her, but I can’t judge her either way. I still see her as a beacon of hope for freethought in the Philippines.

Jacobsen: Any favourite books relevant to humanism?

Faner: I haven’t read any book exclusive to humanism, but I have read plenty of books about non-belief and evolution. What are your hopes for humanism in the Philippines? I hope that Filipinos will see the light and wean themselves from relying too much on praying for everything from passing an examination in school, to averting natural disasters. I would like to see the day when they would use rational thoughts in solving everyday problems and improving their lives.

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This Week in Science 2017–10–16

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/10/16

Astronomers see gravitational waves in visible light for 1st time

A never-before-seen explosion from the merger of two dense astral bodies known as neutron stars has been viewed with telescopes for the first time.

“We did it again,” National Science Foundation’s director France Cordova said in a press conference on Monday.

The explosion occurred in a galaxy 130 million light years from Earth.

When these two small, but densely packed, stars merged, it triggered a cataclysmic explosion that was first seen by astronomers at the Carnegie Institution for Science’s Las Campanas Observatory in northern Chile. It was followed up by 70 observatories — including the Hubble Space Telescope — and thousands of astronomers around the world.

The source brightened and then faded.

Source:

Astronomers see gravitational waves in visible light for 1st time

A never-before-seen explosion from the merger of two dense astral bodies known as neutron stars has been viewed with…

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Trump’s UNESCO exit draws critics, but will have little immediate impact

To the dismay of many researchers, the U.S. government announced last week that it would formally withdraw from the United Nations Educational, Scientific and Cultural Organization (UNESCO) based in Paris. The decision — which is not expected to cause major disruptions in UNESCO’s science programs — comes roughly 6 years after the United States stopped contributing funds to the organization because of its recognition of Palestine, and 4 years after the United States lost its UNESCO voting rights.

In a statement issued on 12 October, the U.S. Department of State cited three reasons for its decision: UNESCO has an “anti-Israel bias,” needs “fundamental reform,” and the United States has a mounting financial debt to the organization that, under U.S. law, it cannot pay.

UNESCO expressed “profound regret” at the decision, which will take effect on 31 December 2018. The organization’s director-general, Irina Bokova, highlighted UNESCO’s “interaction with the United States Geological Survey, with the U.S. Army Corps of Engineers, with United States professional societies, to advance research for the sustainable management of water resources, agriculture,” as examples of valuable joint work.

Source:

Trump’s UNESCO exit draws critics, but will have little immediate impact

To the dismay of many researchers, the U.S. government announced last week that it would formally withdraw from the…

www.sciencemag.org

Some faiths more likely to turn to religion for answers to science

When it comes to seeking answers to questions about science, evangelical and black Protestants and Mormons are more likely than the general population to turn to religion, according to a new study by researchers from Rice University’s Religion and Public Life Program, the University of Nevada-Reno and West Virginia University.

The study, which is slated to appear in an upcoming edition of the journal Public Understanding of Science, is the first to measure whether people would actively consult a religious authority or source of information with a question about science, said lead researcher Elaine Howard Ecklund, the Herbert S. Autrey Chair in Social Sciences, a professor of sociology at Rice and director of Rice’s Religion and Public Life Program.

“Our findings suggest that religion does not necessarily push individuals away from science sources, but religion might lead people to turn to religious sources in addition to scientific sources,” Ecklund said.

Source:

Some faiths more likely to turn to religion for answers to science

When it comes to seeking answers to questions about science, evangelical and black Protestants and Mormons are more…

phys.org

5 Questions That Science Can’t Answer Yet

Science is one of the greatest tools for expanding understanding that mankind ever devised. While it’s reasonable to trust that science will eventually answer our unsolved questions, assuming that it has all of the answers right now is not. Here, we look at five of the biggest unanswered questions in science. There is no reason to think that we won’t get the answers to these questions eventually, but right now these are the issues on the cutting edge of science.

What are the boundaries of the Universe?

The universe is expanding, which we’ve known for a while. But where is, or what is, the boundary? We can only see a part of the universe, the so called “observable universe”, which goes on for 46.5 billion light years in all directions. However, we can only interact with things inside of 16 billion light years. But how far does it go past that?

Source:

5 Questions That Science Can’t Answer Yet

Science is one of the greatest tools for expanding understanding that mankind ever devised. While it’s reasonable to…

bigthink.com

Women in science ask fewer questions than men, according to new research

Stereotypes suggest that women love to talk, with some studies even finding that women say three times as much as men. But, new research from a team from the Universities of Oxford and Cambridge, shows there is an exception to this rule: professional STEM events, which could be indicative of the wider problem of gender inequality in the field.

In new research published in PLOS ONE, the scientists studied question-asking behaviour at a large international conference. The conference, the 2015 International Congress for Conservation Biology, had a clear code of conduct for its 2000 attendees, which promoted equality and prohibited any form of discrimination.

The team observed 31 sessions across the four day conference, counting how many questions were asked and whether men or women were asking them. Accounting for the number of men and women in the audience, the findings show that male attendees asked 80% more questions than female attendees. The same pattern was also found in younger researchers, suggesting that it is not simply due to senior researchers, a large proportion of whom are men, asking all of the questions.

Source:

Women in science ask fewer questions than men, according to new research

Stereotypes suggest that women love to talk, with some studies even finding that women say three times as much as men…

phys.org

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2022-12-12

This Week in Women’s Rights 2017–10–16

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/10/16

“Canada’s Prime Minister Justin Trudeau on Friday urged Mexican lawmakers to improve women’s rights, delivering a sharp rebuke to a key trading partner that has struggled to curb years of femicide, drug violence and rights abuses.

In a visit to the Mexican capital amid tense talks in the United States to save the North American Free Trade Agreement (NAFTA), Trudeau met human rights organizations that briefed him on the violence and challenges faced by many of the country’s women.

In an address at the Mexican Senate, Trudeau told lawmakers that the stories he had heard from the rights groups about the treatment of women were “unacceptable,” and pressed for gender imbalances to be addressed in an updated NAFTA.”

Source: https://globalnews.ca/news/3803022/justin-trudeau-mexico-womens-rights/.

“Mexico supports the move to address inequality and the treatment of women.

In the second day of his first official visit to Mexico, the Canadian Prime Minister Justin Trudeau has urged lawmakers to improve women’s rights by adding a new clause to North American Free Trade Agreement, NAFTA.

Addressing the Mexican Senate, Trudeau said “I challenge you to use your position and power to strongly push for the rights of women and girls in Mexico..We must move the needle forward on gender inequality.”

Trudeau said the stories he had heard from the rights groups about the treatment of women were “unacceptable,” and pressed for imbalances to be checked in a gender chapter within NAFTA, a move supported by Mexico.”

Source: https://www.telesurtv.net/english/news/Canadas-Prime-Minister-Urges-Inclusion-of-Gender-Chapter-in-NAFTA-20171013-0021.html.

“Sima Wali, who fled the Soviet-backed coup in Afghanistan in 1978 to wage what she called a “jihad for peace and equality” by women against “gender apartheid” imposed by the Communists and then by the Taliban, died on Sept. 22 at her home in Falls Church, Va. She was 66.

The cause was multiple system atrophy, a rare neurological disease, her nephew Suleiman Wali said.

Ms. Wali had worked for the American Embassy and the Peace Corps in Afghanistan in her 20s before the 1978 coup. She then settled in Washington, where she became a United States citizen and organized Refugee Women in Development, an advocacy group, now dissolved, that sought to empower victims of war and genocide.”

Source: https://www.nytimes.com/2017/10/16/obituaries/sima-wali-dead-champion-of-afghan-womens-rights.html.

“(CNN)Two simple words became a rallying cry on Twitter to stand against sexual harassment and assault.

“Me too.”

Social media was flooded with messages Sunday, mostly from women, who tagged their profiles to indicate that they have been sexually harassed or assaulted.

On Sunday actress Alyssa Milano tweeted a note that read “Suggested by a friend: If all the women who have been sexually harassed or assaulted wrote “Me too” as a status, we might give people a sense of the magnitude of the problem.”

“If you’ve been sexually harassed or assaulted write ‘me too’ as a reply to this tweet,” she wrote.”

Source: http://www.cnn.com/2017/10/15/entertainment/me-too-twitter-alyssa-milano/index.html.

“As women around the world come forward with stories of sexual harassment, a report by the Thomson Reuters Foundation shows that Cairo is the world’s most dangerous megacity for women, and has become more perilous since the 2011 uprisings.

Cairo established itself as a city often unsafe for women in 2011 with a series of high-profile sexual assaults in Tahrir Square. Since then, the situation has only grown worse, according to a pollconducted by the Thomson Reuters Foundation. In a survey of experts looking at how well women are protected from sexual violence, harmful cultural practices, access to healthcare and financial independence, Cairo came in last of 19 megacities those housing 10 million people or more behind Delhi, Karachi and Kinshasa.

Women in Cairo are subjected to harassment on a daily basis, experts said. Since 2011, economic conditions in the Egyptian capital and throughout the nation have deteriorated. High unemployment means fewer opportunities for women to gain financial independence, as well as a glut of frustrated, jobless men, particularly among the young. The poor economy also means that health services in the country have worsened.”

Source: http://www.france24.com/en/20171016-cairo-deemed-worlds-worst-city-women.

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2022-12-12

This Week in Humanism 2017–10–16

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/10/16

“Unlike MythCon a couple weeks ago which was shrouded in controversy for good reason, the Pennsylvania State Atheist/Humanist Conference is not only focused on good works and positivity, but it will include good works as well, culminating in an Atheists Fight Hunger event on Sunday. This will be the second time that PAStAHCon includes this service project — the first time being in 2015. I attended that conference as well and took part in the project.

Aside from the Atheists Fight Hunger event, the conference will include humanism-related presentations by Alix Jules and others, as well as activism-focused talks featuring David Silverman and more.

Integrating service projects into atheist conferences is not only helpful to the community, but it’s beneficial for the atheist movement as well. When PAStAHCon did this back in 2015, they raised over $7,500, much of it on the spot from actual volunteers working the event, and as a result, fed over 30,000 people. So far, organizers have raised over $6,000 and are hoping to surpass the mark they set in 2015.”

Source: http://www.patheos.com/blogs/secularvoices/2017/10/13/pastahcon-humanism/#55VvMLYfkmxqP9jo.99.

“Today’s political landscape is confusing, to say the least. The old framework of left and right seems to be crumbling before our eyes. In the USA, the suffering working class voted overwhelmingly for a multi-billionaire dedicated to cutting taxes for the rich and cutting medical cover for the poor. In the UK, the extreme right worked hand-in-hand with the extreme left to force Brexit on a badly informed public on the basis of xenophobia. In Greece, the population put their faith in the “extreme” left, only to find themselves betrayed by their apparently helpless leaders and shackled to even crueller and more degrading fiscal punishment. The panorama is different in each country, but the confusion of left vs right is endemic.

So what is it that characterises left and right?

This is the point; there is no real solid definition because the priorities and political conditions are different in every place. For some the right is characterised by, a belief in the economic dogma of “free markets”, competition as an economic driver, recognition of the importance of capital as a generator of social progress, unlimited personal freedom, undying patriotism, etc. In this framework left is a belief in government-regulation of the economy, cooperation as an economic driver, recognition of the importance of labour as a generator of social progress, social responsibility and solidarity with the weakest, human rights, etc.”

Source: https://www.pressenza.com/2017/10/goodbye-left-vs-right-hello-humanism-vs-anti-humanism/.

“In fact belief in a God isn’t necessary to appreciate the rich wonder of life, to stare in awe at the night sky, to be moved by great music or art, or to feel love and compassion for our fellow creatures.

These are all sides of our lives which can be described as spiritual.

The term has also been applied to activities as diverse and Godless as crystal healing and tarot card reading.

Spirituality has such a broad meaning that it is difficult to see any good reason why Humanists should not have been able to contribute in the past.”

Source: http://www.ilfordrecorder.co.uk/news/spiritual-life-it-is-our-values-that-really-count-1-5232552.

“Art history has always been important to me. When I was starting out, I wasn’t familiar with the history of art and it wasn’t until after I arrived at art school that I learned how art was involved with the humanities. When I had my first art-history class, I realized I could have a dialogue with all these very moving areas of humanism — philosophy, psychology, aesthetics — and soon enough these areas became driving devices for me. I became very curious about what it meant to be human — what humanity’s true potential was, and how we might achieve a higher state of being through art. Art history became a way of exploring precisely that.

When I was younger I found it interesting that European artists of my generation would speak about art history in a negative manner and say things like, “As an American artist, you don’t have to carry the weight of art history on your shoulders, which gives you, Americans, the freedom to move around and make gestures that are open and powerful.” It has always been just the opposite for me. From the American perspective of Western European art, one could see that an artist like Manet was able to become Manet through an awareness of Titian, Velázquez, Watteau, and Goya, and this sense of connectivity was a really beautiful thing. It shows how one is able to find interest in something greater than the self.”

Source: http://www.harpersbazaar.com/culture/art-books-music/a12823707/jeff-koons-art-history/.

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2022-12-12

Sex Positive Culture With Angel Sumka

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/10/15

Angel Sumka is the President of the Alberta Sex Positive Centre. Here we talk about sex culture in Alberta. We talk more here.

Scott Douglas Jacobsen: I find a sex positive approach humanistic. Does this seem like the case to you too?

Angel Sumka: That term fits, although I have never used it. I tend to focus on how sex positivity is not just about accepting our own sexuality and our own bodies, but also accepting the diversity of humans as it applies to sex and sexuality.

Jacobsen: For the youth, this is something important for the health of their lives. What kind of things should they know as the basics?

Sumka: That would highly depend on the age of the youth and where they are in their own development, but focusing on teaching youth the truth about how bodies work, with the real names for body parts, is a great way to start. There are some great resources created by professional sexologists that provide excellent guidelines as to what and when to teach youth.

Jacobsen: Many people come from a sexy negative culture. How can the youth understand that this isn’t necessarily an approach to life that is the best for their well-being? It may be in some cases, but definitely not all.

Sumka: Sounds like you just answered your own question-we need to teach youth that humans are diverse, that there is no one approach.

Jacobsen: What are the damages to the life of young people when they take a sex negative approach as most cultures do?

Sumka: I am not sure I would say that most cultures are sex negative. However, sex negative values impact youth in the same way they do adults. Negative culture surrounding our bodies teaches us to be ashamed of our bodies. Negative culture around sexuality teaches us to be ashamed of our sexuality, etc, etc. Cultures that are steeped in heavy gender stereotypes teach youth some very troubling things about how to interact with one another, and many of those messages have been indicated as the support for intimate partner violence. Abstinence only sex education has been thoroughly studied, and the findings indicate that by teaching shame based sex ed, that the risk of pregnancy and sti’s increase, not decrease. Studies on sexual repression show an increase in risk for addiction and other self harming behaviours.

Jacobsen: What resources can you recommend for the young for a sex positive life?

Sumka: Depends on where they live. Here in Edmonton there are great resources at www.sace.ab.ca and http://www.compasscentre.ca/home Read up on consent, risk reduction etc. Don’t be afraid to reach out to your local pride centre, or to talk to a counselor if you are struggling.

Jacobsen: Any final thoughts or feelings?

Sumka: Sex positive culture is not about encouraging promiscuity, but about removing the shame from sex, gender and sexuality. We believe that consensual sexual activity is healthy, and that every individual has the right to know about their body and to learn not just about diseases and risks but to learn about pleasure and how to talk about sex in a way that is consensual. Teaching youth that sex is only about disease and risk does not decrease their sexuality, just as giving them honest information does not increase it.

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2022-12-10

An Interview with Mary Farrell — Previous Executive, Secular Student Organization

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/10/11

Scott Douglas Jacobsen: What is family background — geography, culture, language,religion/irreligion, and education?

Mary Farrell: I was raised in a Christian home in a rural area of East Texas. My family attended a Missionary Baptist Church. We were a “working class” family. I was “saved” at the age of 12. I had known since I was 8 years old that I didn’t believe in anything the adults in my life were telling me was fact regarding the religion. I was silent. I played along.

I knew if I didn’t, I would be considered as a “Damien” child straight out of The Omen movie. After high school, I attended college and got a degree in biology. I fell in love with science. Finally, something I could believe in was in my life now.

Jacobsen: What is the personal background in secularism for you? What were some seminal developmental events and realizations in personal life regarding it?

Farrell: My realizations regarding secularism were a bit wacky. When I was very young we had what was known as the “blue law” in effect in Texas. It made no sense to me that I could buy a pair of shoes on Saturday, but when Sunday arrived I was not allowed to. I remember thinking “This is just stupid!” I really thought something was wrong with me because no one else seemed to question it. We watched a television show called “All In The Family” back then. The character Michael Stivic played by Rob Reiner who was the son-in-law of Archie Bunker was an atheist on the show. I was amazed! That was how I knew that I wasn’t crazy, I was normal, and I was not the only one who felt the way I did.

Jacobsen: You were an executive in a student alliance, which went the way of the dodo bird. What tasks and responsibilities came with the position? Why did you pursue this line of volunteering?

Farrell: I went back to college later in life after a divorce. By this time in my life I had connected with many other freethinkers, agnostics, humanists and atheists. The college was located in a small Texas town dominated by Christians. The college had three Christian clubs. There was nothing for the non-religious. I took the initiative to connect with the Secular Student Alliance and start an alliance there. It was rough. The Director of Student Life looked at me like I was insane the day I walked into his office with all of my completed paperwork including the club constitution I had written myself. He informed me that everything was in order, but I probably wouldn’t be able to find a sponsor. With no sponsor, I couldn’t proceed. I spread the word in my secular humanist community. I had a sponsor within 24 hours. Checkmate Mr. Director of Student Life. It was a glorious moment.

Jacobsen: What personal fulfillment came from it?

Farrell: Serving as President of my newly formed SSA, I was helping young people who were non-religious to connect. Some of them were not “out” and now they had a safe place to congregate and be with others like themselves.

Jacobsen: What are some of the more valuable tips for campus secularist activism?

Farrell: When you are involved in secular activism on a campus, be brave. Be ready for backlash. Push forward. When your flyers for meetings are torn down, just replace them with new ones. Don’t engage in debates if you can avoid them. Keep it positive!

Jacobsen: What are perennial threats to secularism on campus?

Farrell: To continue a secular presence, the torch must be passed on to others as student leaders graduate. For many, this leadership role is scary. It takes dedication and time as well. This can be overwhelming for many students, especially when one feels they are under scrutiny because of it. Some secular students will even have lower grades given to them.

Jacobsen: What are the main social and political activist, and educational, initiatives on campus for secularists?

Farrell: Fighting the good fight to maintain secularism is a challenge at all times. Ostracism is a big issue. The main goal is to be accepted for who we are without judgement. Unfortunately, the right versus left issues in the country we are experiencing are amping up the fight to maintain secularism. A fine line exists between activism and extremism. Vigilance must be maintained to not cross that line.

Jacobsen: What were the main events and topics of group discussions for the alliance on campus?

Farrell: Our alliance was basically a support group. We shared stories about our experiences, we learned about new issues and had in depth discussions. We ate yummy food, we played games and we hugged each other when a hug was needed.

Jacobsen: How can people become involved and maintain the secular student alliance ties on campus, especially keep the organization from going kerflooey?

Farrell: SSA groups do the best at four year schools. Ours was a two-year school. It helps to attract new members with flyers, social media outlets, and entice them with free food! Build the group. Make your presence known. Encourage your members to plan activities they would like to participate in. Meet frequently, once a week is best.

Jacobsen: Any feelings or thoughts in conclusion?

Farrell: Even though the SSA is no longer active at this college, I do not consider it a failure. I consider it a success. I was able to do something that had never been done before against difficult odds. My legacy I leave behind is — If I can do it, so can you. Be fearless,push forward and you can be successful. Never look back.

Jacobsen: Thank you for your time, Mary.

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2022-12-10

This Week in Science 2017–10–08

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/10/08

“Predatory publishing is an increasing concern among scientists and the scientific community, as highlighted by three recent studies.

There are now approximately 8,000 suspected predatory journals that publish more than 400,000 articles each year.

The journals, which operate on a for-profit basis, are often publishing poorly researched and illegitimate science that could endanger scientific credibility and patients.

One study, published in September in the journal Nature,looked at more than 1,900 studies published in suspected predatory journals and found that the majority of them didn’t meet the basic information requirements to be published by a legitimate journal.”

Source: http://www.ctvnews.ca/health/predatory-publishing-a-growing-problem-warn-scientists-1.3623844.

“A retired chronobiologist, who spent much of his career investigating the internal clocks that guide our lives, was stirred from sleep in the early hours of the morning by a most welcome call. Jeffrey Hall had received the 2017 Nobel Prize in Physiology or Medicine, along with Michael Rosbash and Michael W Young.

Their research revolutionized what we know about “how plants, animals, and humans adapt their biological rhythm so that it is synchronized with the Earth’s revolutions.”

Yet even Nobel prize winner and professor emeritus of biology like Dr Hall, who left science almost a decade ago, had a difficult time receiving funding during his years as a scientist. In time, he became disenchanted with the status quo of American academia and funding.”

Source: http://www.iflscience.com/editors-blog/this-years-nobel-prize-winner-left-science-because-of-lack-of-funding/.

“Every year it is an exquisite pleasure to interview a winner of the Nobel Prizes in science, and this year was no exception as we spoke with Dr. Rainer Weiss, who shared the physics prize with Dr. Kip Thorne and Dr. Barry Barish for the discovery of gravitational waves. But his most powerful message was in how modern science is a huge team effort and that eureka moments are rare.

Right from the beginning, Weiss was quick to point out that the “three guys” who won the prize are only a small part of a team of thousands of other scientists from different countries who worked over four decades to design, build and operate LIGO, that captured the elusive waves in 2015, almost exactly 100 years after Einstein predicted them.

When asked about the moment when the first waves were actually detected, he replied that there was no “moment” — that, in fact, no one, including him, believed that the signal, which had come from two huge black holes smashing into each other 1.3 billion light-years away, was actually real. There were so many other things it could have been, from noise in the equipment to noise in the environment or even the work of a clever hacker.”

Source: http://www.cbc.ca/news/technology/quirks-and-quarks-blog-nobel-1.4343856.

“As Minister of Science, I am aware of the call for increased funding for basic research in Canada. I also know that Canadian researchers suffered deep cuts under the Harper Conservatives.

While there are no quick fixes to the damage science incurred under the previous government, we are doing our best to put science back on track.

Our two federal budgets saw billions of dollars invested in science and innovation programs. Part of that funding included the largest annual increase for our granting councils in over a decade. It also included $2 billion for new and renewed research, and learning spaces on campuses across the country.”

Source: https://www.thestar.com/opinion/letters_to_the_editors/2017/10/08/your-letters-science-minister-speaks-of-research-funding.html.

“Whether it’s swimming with dolphins, feeding monkeys or riding elephants, our compulsion to snap, post and share wildlife selfies is contributing to the exploitation of animals.

That’s the conclusion in a new report from World Animal Protection (formerly World Society for the Protection of Animals), which used a Canadian company’s “social listening” research to analyze hundreds of thousands of images on social media.

While not all wildlife tourism is harmful, there are examples all over the world of animals being used for profit in ways that inflict suffering on them or endanger them.”

Source: http://www.cbc.ca/news/technology/wildlife-selfies-good-and-bad-1.4340944.

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2022-12-10

This Week in Women’s Rights 2017–10–08

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/10/08

“When modern women are finally fitted with their regulation compulsory chastity belts, dare one dream that they’ll come in a range of pretty colours, delightful materials and snazzy designs? Or would it just be the old-school medieval iron trad models? Hey, little ladies, do you think we’d be allowed to choose?

I muse facetiously because, in the US, President Trump has issued a ruling that makes it far easier for companies and insurers to opt out of providing free birth control to employees on the grounds of religious and moral beliefs, rolling back a key feature of Obamacare. Now that it will become easier to opt out, many more will do so, with the potential to affect 55 million women. The American Civil Liberties Union (ACLU) and the National Women’s Law Center have announced that they will sue the government over the decision.

Obamacare provisions also covered treatment for gynaecological conditions such as endometriosis and polycystic ovarian syndrome. Now, many women will be worried about being able to afford such treatments. However, these unfortunate women probably just count as collateral damage. Apart from the huge amount of money that big business will save, the real target here is sexual autonomy, doubtless all sexual autonomy, but specifically the female kind that a certain mindset has long wanted to control.”

Source: https://www.theguardian.com/commentisfree/2017/oct/07/womens-rights-are-on-the-retreat-yet-again-why.

“Women’s rights groups gathered at the Human Rights Monument on Elgin Street on Thursday afternoon in solidarity with the families of three Wilno-area women who were killed in 2015, along with others who suffer from gender-based violence on a daily basis.

The rally happened outside the courthouse as the trial Basil Borutski was getting underway inside. Borutski is facing three first- degree murder charges in the killings of Carol Culleton, 66, Anastasia Kuzyk, 36, and Nathalie Warmerdam, 48, which occurred within a matter of hours on the morning of Sept. 22, 2015.

About 35 supporters surrounded the steps of the monument. Framed photos of all three women who were killed were displayed.

Holly Campbell organized the group Because Wilno, which wants lawmakers to address systemic issues related to the protection of victims of violence. This includes patterns of violence that are not documented when charges against an accused are either not laid or are stayed.”

Source: http://ottawacitizen.com/news/local-news/womens-rights-groups-rally-as-borutski-trial-begins.

“Anayansi Rodriguez Camejo, Cuba’s Permanent Representative to the United Nations, addressed the 72nd General Assembly’s Committee for the Advancement of Women, highlighting how Cuba has excelled at creating a nearly gender equal society.

Camejo says that the nation met the U.N. Millennium Development Goals and is implementing the Sustainable Development Goals set for countries to achieve by 2030.

She told the committee that Cuban women and women have equal access to public spheres. She added that women create 57.3 percent of the country’s economic activity, representing 48 percent of all public sector employees, and 47.2 percent of senior management.

Worldwide statistics show women earn on average 60 to 75 percent of mens’ salaries for the same or equal work.”

Source: https://www.telesurtv.net/english/news/Cubas-UN-Ambassador-Highlights-Womens-Rights-Achievements–20171007-0013.html.

“Harvey Weinstein and I have been doing battle for decades — he is the supreme Catholic basher in Hollywood. Now we know that he is a serial abuser of women. He never paid a price for his anti-Catholic bigotry, but this is different: liberals are supposed to object to womanizers.

What makes this case so interesting is that Weinstein is known as a great champion of women’s rights. Just recently, he marched in a women’s rights parade in Utah; it was during the Sundance Film Festival. He also helped endow a chair at Rutgers in Gloria Steinem’s name. Now he is pledging, as part of his Mea Culpa Campaign, to raise $5 million to support scholarships for women directors at the University of Southern California.

If Rutgers and USC have any integrity, they will follow the lead of Spelman College: the black college terminated a professorship endowed by Bill Cosby, another great champion of women’s rights.

Several Democrats in Washington are donating money given to them by Weinstein to charity. Good for them. Which raises the question: Has Harvey contributed to the Clinton Foundation? We know he is best friends with Hillary, and, of course, Bill, a real champion of women’s rights.”

Source: https://www.newsbusters.org/blogs/nb/bill-donohue/2017/10/08/harvey-weinstein-champion-womens-rights.

“Women’s rights groups in Poland have had their documents and computers seized in police raids which took place a day after thousands of activists marched against the country’s restrictive abortion law.

The Women’s Rights Centre, which works on a range of women’s issues, and Baba, which helps domestic violence victims, had their offices in the cities of Warsaw, Lodz, Gdansk, and Zielona Gora invaded by police.

Both organisations took part in this week’s anti-government protests marking the anniversary of the historic “Black Protest”. The demonstration took place a year ago and saw people dressed in black come together to stop a plan in parliament for an almost total ban on abortion.”

Source: http://www.independent.co.uk/news/world/europe/poland-abortion-police-raids-a7987181.html.

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This Week in Humanism 2017–10–08

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/10/08

“Here is ‘revelation’ classically understood: Concealed information, inaccessible to unaided human intelligence, supernaturally disclosed through oracular and literary media, and occurring long ago. The recipients of revelation are all the ‘revealed religions’ with revealed holy books.

There are three problems with the classic idea of revelation, expressible in three sets of questions.

The first set of questions: Is the revealed information really so out of bounds, so beyond the borders of human cognition and fancy and resourcefulness and art and practice — that humans could not have thought of it without the whispered promptings of feather-winged angels? For instance, couldn’t unaided reason concoct rules like ‘You shall not steal’ and ‘You shall not murder’? Couldn’t routine human intelligence have stumbled upon those moral rules”

Source: http://www.patheos.com/blogs/humanistplus/2017/10/religion-calls-revelation-humanism-calls-innovation/#UQ6RrKBTFbzmLQJJ.99.

“God is punishing us. The devil made him do it. It’s all a false flag operation, an MK Ultra operation. We’ve heard lots of ridiculous explanations for the mass shooting in Las Vegas. But the halfwits at Fox and Friends want you to know that it’s really the fault of atheists and humanists.

EARHARDT: The president yesterday was consoling our nation, and it is so nice to hear our president quoting scripture. Because I think I agree with you, we need to go back to that as families, because I feel sorry for this guy, I know that’s awful to say, because he didn’t have God.

INGRAHAM: I know. It was some kind of deep vacuum, and without a moral center in our lives and, again, we’re all sinners. We all fall. Without that moral center, what do you compare your behavior to?”

Source: http://www.patheos.com/blogs/dispatches/2017/10/05/fox-news-blames-atheists-humanists-vegas-shooting/#5slM290uDv71l93y.99.

“Trainees attending a secular humanist service at the Air Force’s basic training holler the mottos of their squadrons. The humanist services at Lackland Basic Military Training begin with these boisterous shoutouts, followed by discussion on ethics and morality.

“Please don’t jump down my throat,” Taylor Grin thought as he approached his training instructor with a request.

Source: http://www.expressnews.com/news/local/article/Humanist-services-at-Lackland-raise-eyebrows-12245118.php.

“BOLOGNA: “I encourage you to valorize this humanism of which you are the depositary to seek wise and far-sighted solutions to the complex problems of our time, seeing them as a difficulty, but also as opportunities for growth and improvement. What I say is valid for Italy as a whole and for the whole of Europe.”

This was Pope Francis’ call addressed today to the city of Bologna where he is on a pastoral visit, meeting representatives of the world of work, entrepreneurs, unions and unemployed before the Angelus. The meeting took place in Piazza Maggiore, in front of the basilica of Saint Petronious. And referring to him, the protector of the city, the pontiff suggested the path of humanism as the collaboration between “the Church, the City and the University”. “When they talk and work together,” he added, “they reinforce the precious humanism they express and the city — so to say -” breathes “, it has a horizon, and is not afraid to face the challenges that arise.”

The Pope stressed the need for dialogue and solidarity even among the social partners. He said: “We must never bend solidarity to the logic of financial profit, also because that’s how we take it from the weaker, we rob them of it, those need it so much.””

Source: http://www.heraldmalaysia.com/news/in-bologna-pope-calls-on-italy-and-europe-to-valorize-humanism/38594/1.

“There is a fundamental difference between scientism, or scientific worldview, which is an ideology based on unproven hypotheses and empirically-proven science. Karl Popper addressed the demarcation problem between scientific worldview and science proper (empirical and verifiable science) in his ‘theory of falsifiability’.

Take biological evolution, for instance: natural selection is a scientifically-proven fact; it can be said about speciation that it is the logical extension of natural selection; but how can we designate ‘primordial hot soup theory’ regarding the origins of life as science? There are obvious shortcomings in scientific worldview that need to be addressed.

Therefore, teaching biological evolution in public schools without teaching valid criticism on the theory of evolution and its corollary, scientism, is nothing less than brainwashing children. As the adage goes: “Teach a child a religion and you indoctrinate him, teach him many and you inoculate him.””

Source: http://dailytimes.com.pk/opinion/07-Oct-17/postmodernism-a-realm-beyond-renaissance-humanism.

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An Interview with Alvaro Efrain Aguilar Zanabria on Youth Humanism

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/10/04

Scott Douglas Jacobsen: To begin, you are in the Working Group of the Americas for the International Humanist Organization and Ethical Youth. Speaking with other young people of humanistic and ethical culture, or those oriented, what is your overall impression of them and their background?

Alvaro Efrain Aguilar Zanabria: My first impression is that we are people interested in the human and humanity in general; For their dignity, respect for their differences and the way they think, however different it may be. The Working Group of the Americas for the International Humanist Organization and Youth Ethics is composed of many young people from different parts of the continent, but it is this interest for the human being that makes us a community anxious to carry the humanistic message to the other young people of the world.

Jacobsen: In what other work are you involved with respect to humanism?

Zanabria: I belong to an intellectual group called IPIF (Instituto Peruano de Investigaciones Filosóficas). This institution, based in the city of Cusco, was founded by students and young professionals from my country and abroad. We founded it with the aim of grouping young freethinkers of the city and the country, in order to begin to question the reality and the circumstances of the place where we live.

From the beginning, our projects have focused on the realization of events aimed at society. We hold, for example, weekly exhibitions on philosophy, culture and science; but also bigger events such as book presentations, lectures and academic debates around controversial issues and national circumstances.

We had, among others, the debates “About the existence of god” or “Gender, family and society”, the latter with respect to the characteristics of the new Peruvian education curriculum that promoted an education of equality, in which both males as women were shown as individuals with the same opportunities and rights; but unfortunately the country’s religious groups saw it as dangerous to promote homosexuality and what they called “gender ideology.”

The IPIF, with other groups of the country and people from abroad, is currently co-organizing the First Latin American Meeting of Free Thinkers, which will probably take place from May 28, 2018. This event is adding to several exhibitors from Latin American countries (Mexico, Chile, Argentina, Costa Rica, etc.) and already has three axes of work. First, lay state, which includes analyzing the viability of separating the state from Catholic interference, a curricular mesh with no religious tendencies, the pope’s arrival in the country and the reflection of the latest pedophilia scandals. Second: Critical Thinking and Pseudosciences. And finally: Gender freedom.

Other constant works are our calls for new young members interested in the philosophy and development of critical thinking. It is also for this reason that we adopt philosophy as the main tool and attitude of my organization. We decided this, because we believe that it is the discipline that gives us the necessary attitude to achieve our goals, which are to study and ask critically about those social institutions so accepted and shared in my culture; such as religion, customs or traditions and Peruvian idiosyncrasy.

I also belong to the Sociedad Secular Humanista del Perú (Secular Humanist Society of Peru), a humanist institution that carries out its main activities in the city of Lima and of which I am always pending. The SSH regularly disseminates scientific outreach programs on the internet to promote rationality and free thought, as well as secular activism in the face of abuses of religious institutions in my country.

Jacobsen: What are some of the initiatives of the Working Group of the Americas to expand the humanist message to young people?

Zanabria: The Working Group of America is in the search of new members from different parts of the continent to build a network of contacts and thus help to expand the humanist message. Regional conferences on humanism are expected to take place in the future, but for the time, Working Group is inviting to those youngs who are able to attend the FES (Future of Ethical Societies) conferences in U.S.

Jacobsen: What are the trends observed in the youth humanist movement in the Americas? What happens, specifically where you are, in Peru?

Zanabria: In my country, the Working Group of the Americas has much to do. To begin with, I believe that many young Peruvians have a clear ethical concern for our fellow citizens, although many have worried about this concern only for being correctly led by a religious dogma. This, I think, must be the first hand of the humanist movement, to teach that an ethics towards man does not depend on any external entity other than on human itself, that it is only humanity that has been capable enough to respond to problems he has faced throughout his history; that its rationality, its scientific development and its motivation for progress has always been constant.

Perhaps humanistic ethics can be understood in one society better than in others. It is not the case of my country. Religion and a wish for returning to a glorious past has made us move away from what reality shows us. The way they educated me makes me realize that for most people in my culture the only solution to all our problems is religion and an irrational confidence towards something that does not exist.

But I see changes. As I exist many people who wish to change the reality, which we wish, as a humanist friend would say: “betting on humanity”. And we are not few, in fact we are many, from all parts of Peru and all with the purpose of betting on the capacity of humanity to define its own values and transform their reality.

Jacobsen: What have been some of the effective means of spreading rationality, empiricism, dialogue of compassion and humanism in general amon.g young people in Peru — 18–35?

Zanabria: I know humanistic ethics and its close relationship with rationality and scientific evidence in virtual platforms. Social networks; YouTube, Facebook, and other media are those that allow us to find potential humanists, young people have been created in religious dogmas by having critical thinking, but still remain in the void by no point to find principles that satisfy rationally.

Jacobsen: Any feelings or thoughts in conclusion about what we talked about today?

Zanabria: The absence of democracy, racism, homophobia, religious fanaticism. Actually, there is a lot for what you work for; And I am very happy to recognize that the humanist movement is working to bring the humanistic ethical message to the young people of the world. For it is we, the young people, who will have to face the subsequent human crises.

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2022-12-10

Another Big Event for Humanist Alliance Philippines International (HAPI)

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/10/01

The Humanist Alliance Philippines International is in the midst of the planning stages for another big event this year, which will be the coalescence of four smaller events. One of which is the Masskara Festival in Bacolod City in the Philippines. Masskara Festival is a 3-week event in October.

Rekindle Ph and Rebelblood from The Union of Artists of Maharlika, International will be artists showcased at the event, as well as Lucille von Hoersten, J-rik Villa, HAPI Pro, HAPI-IC (Germany), and the Board of Trustees.

The benefits or proceeds from the big event will be donated to humanitarian initiatives in addition to Secular Humanist Development and Education (HAPI-SHADE).

This will be an event purposed for the inauguration of the elected and appointed officers for HAPI. These include the new executive director Alvin John Ballares (Bacolod), and the chief financial officer, editor in chief, and national representative of HAPI-LGBTQ Dwengster Bulaclac (Manil).

One other highlight of the event will be the HAPI General Assembly to plan future projects in addition to permit the training of the next generation of humanist leaders in the Philippines.

Marissa Torres Langseth, HAPI Founder Emeritus and Interim Chairperson, said, “This is a great bunch of humanists elected and appointed to run HAPI for the new years and hopefully for next generations to come. I extend my heartfelt gratitude to them, love and respect for doing great things for HAPI and humanity in general.”

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2022-12-10

An Interview with Will Zieburtz — Vice-President, SSA at the University of Georgia — Part 2

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/09/30

Scott Douglas Jacobsen: What is your main concern for secularism on campus moving forward for the next few months, even years?

Will Zieburtz: As previously mentioned, secularism does not really face any real institutional opposition at UGA, and it really does not have much in terms of an anti-secular legacy. However, one thing UGA does have a pretty deep issue with is a legacy of segregation. As an obviously white guy, I personally cannot speak to any current institutional discrimination, but as a historian I can definitely say that the legacy of discrimination and segregation is blatant if you bother to look into it. Apart from numerous institutional buildings named after famous Georgian segregationists, there is a plaque donated by the “Georgia Historical Society” which calls the civil war the “War of Southern Independence”… As a historian I find this gross to say the least. It presents a modern socio-political identity on the campus that I cannot condone. It is in some ways understandable if one looks at southern identity sociologically, but this is somewhat discriminatory and presents a radical regional identity which has been institutionalized much more severely than anything against the secular community could be.

Jacobsen: What are the current biggest threats to secularism on campus?

Zieburtz: There really aren’t many. In a sense our greatest threat is ourselves…. Really our most pressing concerns is a solid line of succession since organizations like ours often fall apart after leaders graduate. That is complicated, but I think we’ll manage for now.

Jacobsen: What are perennial threats to secularism on campus?

Zieburtz: UGA does not do a whole lot to ensure that small clubs are supported generally, and I don’t think this is a problem with the staff, they do everything they can to support us and everyone else. I just hear stories of mythical lands where universities actually fund smaller clubs and don’t force them to pay for every little thing necessary to run a club, rooms for instance. Obviously I cannot be too mad at UGA for this, if a club has more money they probably have more support and represent a larger student population, but at the same time if we had more support or didn’t have to waste so much money on using decent rooms or table space we might actually be larger in the first place. Of course as I’ve mentioned, this is not just an issue for the secular community alone, all small clubs are surely facing similar issues.

Jacobsen: What are the main social and political activist, and educational, initiatives on campus for secularists?

Zieburtz: We really try to inform the public and our own group as much as possible. We often have talks on subjects which are only tangentially related to atheism to help support our members. For instance we recently had a talk on the biological, human developmental and sociological roots of morality for whenever the topic comes up in discourse with christians that ask where our morality comes form, which seems to be a common question among theists to atheists.

Jacobsen: What are the main events and topics of group discussions for the alliance on campus?

Zieburtz: Many of our issues relate to living better as a secular person, like how to deal with the family on holidays or specific issues which come up, like the previous example. We try to keep group topics pragmatically useful or at least comical and interesting. In one case the group let me do a presentation on the historical Jesus in response to the prevalence of “Jesus myth theory” in our community, but that was more about a personal wish to make our community less dogmatic and silly in the face of evidence and expert historical opinion.

Jacobsen: How can people become involved and maintain the secular student alliance ties on campus?

Zieburtz: At UGA you can look us up on Facebook with our old, but catchier, name UGAtheists or the current UGA SSA, it is a secret group so you can join without worrying about being “outed” if you aren’t yet. Or you can email ugasecularstudents@gmail.com and we will add you to our email list for any and all events. I’ve met enough of our colleagues at other universities to know that most would ensure that they were findable with a quick search online. You can also check out https://secularstudents.org/ if there isn’t already an SSA at your school, they are extremely helpful and would love to hear from you if you are considering creating a secular organization at your school. Don’t hesitate to ask, their job is to help you!

Jacobsen: Any feelings or thoughts in conclusion?

Zieburtz: UGA does not discriminate against the secular population on any direct level. Even where they could be helping smaller clubs out more, that is just it, they aren’t harming us it’s just that we could use a helping hand like every other small club with limited funds. UGA has much bigger issues to deal with, like a very real issue of a legacy of latent racism just below the surface. The way that this university has not actively worked to cleanse its past history of racism and segregation is harmful not only to the African American students to but also to the local community which is in some cases literally descended from slaves which worked on campus. As a historian I find it unacceptable to retain vestiges of the past due to a modern misguided and regional social appeal. If one wishes to honour the past, put up new plaques about the legacy of institutional racism, improperly named buildings, that present a balanced view of the era which does not push a modern and yet still backwards social orientation.

Jacobsen: Thank you for your time.

Zieburtz: If there is any single point I’d like to emphasize in all of this which might not be completely conveyed in text, it would be that the secular community at UGA is not really discriminated against, but there is at least one community on campus which is. There is even a monument to “confederate dead” just off of campus within Athens Clarke county jurisdiction, making it much more complicated to deal with. I am a native Georgian and I find this absolutely insane and unacceptable. The secular community is doing just fine, but there are real issues to address on our campus and our club leadership is currently looking at ways we can get directly involved in these sorts of issues.

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Interview with Dave Chevelday – Shift and Site Peer Manager, Overdose Prevention Society

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/09/29

Scott Douglas Jacobsen: To begin, what are some of the main problems of overdoses in British Columbia, Canada at the moment?

Dave Chevelday: Two of the biggest problems we face is people still using at home alone, and users that have either detoxed or have been released from prison and have not used for a long period of time. The second problem is so significant because the opiate strengths are increasing all the time. Harm reduction sites can only keep people safe if they are using at the sites. Another stress point for sites is the strength and cutting agents are constantly changing in the opiates and make every overdose a challenge.

Jacobsen: What is the ratio, based on any anecdotes and data, for those using at home compared to using at sites? Also, to clarify for the readers, what are “cutting agents”?

Chevelday: The ratios are not clear at this time, because that info is not public. The term “cutting agents” is regards to what substances are used at the time when the opiates are being created. Also known as “buffs”, which is what Fentanyl is, because you can take any garbage opiate and make it street grade by adding drugs such as Fentanyl.

Jacobsen: How do the problems here reflect the more national and international problems with excessive drug misuse/abuse? What demographic of people is most hit in B.C. by the overdoses?

Chevelday: The demographic is not clear at this point. An overdose can happen to either the rich or poor, first time user, or long time user. It all depends on the amount of Fentanyl in the shot you are using, or dragon you are smoking.

Jacobsen: What is the main social injustice surrounding overdoses in B.C.?

Chevelday: The main social injustice is Mental Health. The main use for opiates is one trying to self medicate, or escape from your inner problems. Detoxing from narcotics is not a solution. The only way in which we as a society can win this war is by combatting it from the inside, and by this I mean a better Mental state. That is the only way to truly fight the need for mind altering substances.

Jacobsen: Why do citizens in one of the highest quality of life places in the world self-medicate?

Chevelday: For the most part, self-medicating is someone trying to escape from their mental problems.

Jacobsen: What are the main means of educating through peers and for the public of the Overdose Protection Society?

Chevelday: At the present time, Overdose Prevention educates at the site as often as possible and we also have a Facebook page: Overdose Prevention Site.

Jacobsen: People can look at the website for more information on the Overdose Protection Society. How can they become involved, even donate, to the Overdose Protection Society — to save lives, or prevent further harm if not at a minimum reduce the amount of harm that is ongoing through overdoses?

Chevelday: Overdose Prevention Society is always accepting new volunteers. You can leave a message on our Facebook page and someone will return with all the info needed. Donations are always accepted, please make checks out to: Overdose Prevention Society. Every penny helps, donations go to the following, toilet and paper towels, drinking cups, juice, muffins, and other treats for the clients.

The management team from time to time use our own money to help get Items the site needs. The staff that has been there from day one do does it because they love there their community.

Jacobsen: Thank you for your time, Dave.

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British Columbia Humanist Association Working for Marriage Equality for Humanists

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/09/27

The British Columbia Humanist Association (BCHA) created a petition for marriage equality for humanists. It is an ongoing concern for humanists in the province of British Columbia, Canada, in the continual march for equality. The BCHA surpassed their goal of 500 signatures. You can help them out through donation, membership, or being a signatory to the petition.

The British Columbia Humanist Association (BCHA) is fighting for equality in marriage. The BCHA started a petition with a goal of 500 signatures. The 500 signature mark was passed, recently, which indicates the desire for the marriage equality.

The petition from the BCHA is directed towards the Minister of Health. This was preceded by a publication entitled “The Case for Humanist Marriage in BC” (2017).

They target, for consideration, the changes in the religious demographics of the province, the Criminal Code, marriage in the province of British Columbia (BC), marriage in Canada as a whole, and marriage in other countries.

Ian Bushfield, Executive Director of the BCHA, said:

There’s a double standard at play in BC when atheist Buddhists can perform a wedding but atheist Humanists cannot. We’re simply calling on the Minister to end this arbitrary discrimination.

Couples are increasingly turning to Humanist groups to recognize their bond and it’s time for British Columbia to open that door.

Bushfield, on behalf of the BCHA, is simply asking for equality in marriage for a worldview apart from the religious but on the same plane of acceptance in law as the religions of the province, e.g. Scientology, Catholics, Sikhs, Muslims, and so on.

As Bushfield noted, “What we’re trying to do is offer a ceremony that’s based on our world view and our values, just in the same way that the Catholic Church can do that, the Muslim community can do, that the Scientologists apparently can do.”

In 2013, the BCHA applied to be considered a religious body by the Vital Statistics Agency, which is the body responsible for provincial solemnization of marriages. They were denied, so no solemnity for humanist marriages through the Vital Statistics Agency.

The next attempt now is in 2017 with calls for the change to the definition of marriage. The call is being made to Health Minister Adrian Dix and involves a change to the Marriage Act.

Dix said the government will consider it, but will not do it at this time. In short, the petition at least had an impact via consideration, simply more work to be done.

“As legislative change inevitably takes a long while … we certainly don’t have a plan to do that right now…If there’s an intention to reform the Marriage Act, we’re going to obviously consult with lots of groups from faith communities, from secular communities, from everywhere else,” Dix said.

The Health Minister did state that the BCHA can make applications to be marriage commissioners. There are concerns based on limitations for marriage commissioners: must live in the community, cannot give any wedding consultation/planning, and no vacancies exist for marriage commissioners in the province.

This is going to be a hard road, but inroads are being made.

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2022-12-10

A Brief Note on Universality and Solidarity

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/09/27

Sexual and gender identity minorities have rights, secular internationalist privileges granted the status of rights in light of their universality. On December, 2006, Norway presented the joint statement on the violations of human rights based on sexual orientation and gender identity, stating:

At its recent session, the Human Rights Council received extensive evidence of human rights violations based on sexual orientation and gender identity, including deprivation of the rights to life, freedom from violence and torture.

We commend the attention paid to these issues by the Special Procedures, treaty bodies and civil society. We call upon all Special Procedures and treaty bodies to continue to integrate consideration of human rights violations based on sexual orientation and gender identity within their relevant mandates.

We express deep concern at these ongoing human rights violations. The principles of universality and non-discrimination require that these issues be addressed. We therefore urge the Human Rights Council to pay due attention to human rights violations based on sexual orientation and gender identity, and request the President of the Council to provide an opportunity, at an appropriate future session of the Council, for a discussion of these important human rights issues. (Strommen, 2006)

In 2011, the United Nations High Commissioner for Human Rights released a report entitled “Discriminatory laws and practices and acts of violence against individuals based on their sexual orientation and gender identity.” The document delineates the generalized discrimination against those with sexual or gender identity minority status. It is not many individuals, statistically, but globally those numbers add up; also, the accumulated treatment of the vulnerable may stand as a sign of moral legitimacy, or weight if implemented.

In my own country, Canada, Section 15 of the Canadian Charter of Rights and Freedoms, or a national bill of rights, states:

Equality Rights

Marginal note:Equality before and under law and equal protection and benefit of law

15. (1) Every individual is equal before and under the law and has the right to the equal protection and equal benefit of the law without discrimination and, in particular, without discrimination based on race, national or ethnic origin, colour, religion, sex, age or mental or physical disability.

Marginal note:Affirmative action programs

(2) Subsection (1) does not preclude any law, program or activity that has as its object the amelioration of conditions of disadvantaged individuals or groups including those that are disadvantaged because of race, national or ethnic origin, colour, religion, sex, age or mental or physical disability. (84) (Government of Canada, 1982)

These parallel the principles of universality. Individuals with gender identity and sexual minority status have rights, realized in official statements privileges, for equality with everyone else, disregarding any religious, social, or personal feelings or thoughts about it. These rights amount to protections and instantiation of further equality.

I suggest running the experiment in your own country or state, territory, or province, to see the results of the alignment of rights for those with sexual or gender identity minority status with the international community. If they aren’t there, maybe, this is an area for positive activism for you.

The universality of the rights, and the areas for improvement of the lives of others who tend to be vulnerable, seems like an important note to me. Plus, it’s easy to do it and something important, too.

References

Government of Canada. (1982). Canadian Charter of Rights and Freedoms. Retrieved from http://laws-lois.justice.gc.ca/eng/Const/page-15.html.

Strommen, H.E.W.C. (2006, December 1). 2006 Joint Statement: 3rd Session of the Human Rights Council Joint Statement. Retrieved from http://arc-international.net/global-advocacy/sogi-statements/2006-joint-statement/.

UNHCR. (2011, November 17). Discriminatory laws and practices and acts of violence against individuals based on their sexual orientation and gender identity. Retrieved from http://www.ohchr.org/Documents/Issues/Discrimination/A.HRC.19.41_English.pdf.

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An Interview with Will Zieburtz — Vice-President, SSA at the University of Georgia — Part 1

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/09/26

Scott Douglas Jacobsen: What is family background — geography, culture, language, religion/irreligion, and education?

Will Zieburtz: I am a fairly generic white guy. I grew up in the vast homogenized suburbia of northern Atlanta. My family was never particularly religious and I was not raised in any church environment. In a few months I should have undergraduate degrees in History and Linguistics.

Jacobsen: What is the personal background in secularism for you? What were some seminal developmental events and realizations in personal life regarding it?

Zieburtz: I am fairly lucky for a member of our club in that my family was never particularly religious. Sure I grew up on veggie tales, but that is objectively a funny show so I really can’t say I’d rather that had not happened. I think my own personal atheism/secularism was motivated by a worldview informed by very basic historical knowledge. For a while when I was fairly young I would pray to all of the gods I could think of, “Dear God, and Zeus, and Thor, and Ra, and Vishnu, and Buddha, etc., etc., and any other gods I can’t think of…” And then I would say my prayer if I actually remembered it at that point. It was not a long step from thinking I believed in all of the gods to realizing that I was being dishonest and I actually did not really believe in any of them. I suppose even that is more of a gradual process than a single event, but that is about as close as it gets in my case. Since then, as a historian, I have developed a fair bit of respect for theology in general and the different ways that humans manifest their religious belief and the ways that such things affect people and societies. In a sense dropping the dogmatically anti-theistic aspect of my atheism might be a bit more seminal in my specific case, though here again I cannot think of a specific instance.

Jacobsen: You are an executive member of the SSA at the University of Georgia. What tasks and responsibilities come with the position? Why do you pursue this line of volunteering?

Zieburtz: Like most Vice-Presidents I don’t have to do all that much, but one of my functions is to organize our volunteer work in cleaning up a local park which is important to the area. But really I’d say the most important thing our club does is provide a community for secular people at UGA that wouldn’t necessarily have one otherwise.

Jacobsen: What personal fulfilment comes from it?

Zieburtz: Obviously anyone would feel a sense of fulfilment after a day of doing community service in the heat of Georgia to clean a park, but apart from that, being an executive certainly fulfils a fair number of personal psychological needs of having a community and it has provided me with a friend group I would not have had otherwise. I imagine the same could be said for many clubs which are not directly involved in a certain field or major, but I don’t say that to demean the experience I’ve had with our club. One of many things I’d change about my life if I had the information I do now would have been to come here sooner than I did since I’ve mad more lasting friendships and connections with this club than I have most anywhere else in my relatively short life.

Jacobsen: What are some of the more valuable tips for campus secularist activism?

Zieburtz: It pays to be diplomatic with activism. In the past our organization was a bit more “firebrand” with their public events. That helped them in some ways, but it was clearly harmful in others. As part of the national SSA we’ve tried hard to be a much more diplomatic organization, it might get us less media over all, but when we can actually reach out and make a connection with another human being that doesn’t agree with us it can make the relationship a bit more meaningful and worthwhile. For instance, in the past we’ve tried to raise money for organizations which support religious freedom for numerous populations around the globe, including Christians where they are actually still persecuted in some way. When you can encounter a Christian on campus on a basis like that instead of, “your religion sucks!” you can have a much much more meaningful dialogue with someone, that might personally need it, than you would be able to confronting them in a more aggressive style. Being diplomatic and trying to foster interfaith discussion and activism is definitely worth while and I recommend it to any secular group whether they are on a college campus or otherwise.

Jacobsen: What have been some historic violations of the principles behind secularism on campus? What have been some successes to combat these violations?

Zieburtz: UGA is never blatant in secular violations if they do anything bad at all. In a sense you might say that the way clubs get support is biased toward larger clubs which is a bit like giving preference to the giant bible clubs over us or other minority religious clubs, whether it’s us, the Bahia group or any other small club. Some universities have found ways to help smaller clubs better than UGA, but this certainly isn’t targeting us, it’s just an unfortunate fluke or legacy of administrative policy if anything.

Jacobsen: What are the main areas of need regarding secularists on campus?

Zieburtz: It really isn’t terribly difficult to be secular on our campus, and the resistance we get while doing public events is usually just from fellow students, but really striking up a civil dialogue with those students is one of our main goals when we do a public event. So in a sense our main area of need would be to dramatically reform religious attitudes in the “bible belt”, but if you did that our club basically wouldn’t exactly exist any longer.

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2022-12-10

This Week in Humanism 2017–09–24

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/09/24

“Schools should teach pupils about all faiths and allow them to form their “own conclusions about life’s big questions”, Britain’s leading secular body has said. The comments by Humanists UK — which are backed by the Church of England’s chief education officer — came ahead the publication of an interim report into overhauling the teaching of religious education, or RE. Andrew Copson, chief executive of Humanist UK, said: “Education about religious and humanist beliefs is vitally important for any child growing up in Britain today.”

Source: https://inews.co.uk/essentials/news/uk/re-schools-let-kids-draw-conclusions-say-humanists-uk/.

“More than a quarter of secondary schools in the UK are not teaching their pupils any religious education (RE), a new report by the National Association of Teachers of RE (NATRE) and Religious Education Council for England and Wales has revealed. Humanists UK, which is a founding member of the RE Council and campaigns in favour of inclusive education about religious and humanist beliefs, has stated that the report makes a strong case for fundamental reform of the subject.

The report, which details the results of a survey of 790 schools, found that no RE is being provided in 28% of secondary schools. The situation is much worse in academies and free schools, where RE is not taught at Key Stage 3 in 34% of schools, or at 44% of schools at Key Stage 4.”

Source: http://www.politics.co.uk/opinion-formers/humanists-uk/article/religious-education-not-taught-in-thousands-of-uk-schools-ne.

“JACKSON, Mississippi, September 22, 2017 (LifeSiteNews) — A group of polygamists and a “machinist” who claims to want to marry his computer are challenging homosexual “marriage” in Mississippi.

Chris Sevier and others filed a federal lawsuit reasoning that same-sex “marriage” is part of the religion of secular humanism, and since it is of a religious nature, the state has no right to recognize it over other faith-based “marriages” such as polygamy, zoophilia, and machinism.

The belief that two men or two women can have a marriage is a religious leap of faith, the plaintiffs argue. Therefore, government sanctioning it goes against the Constitution’s Establishment clause.”

Source: https://www.lifesitenews.com/news/polygamists-lawsuit-if-gay-marriage-is-legal-then-polygamy-marriage-should.

“Comedian-turned-hero Sunil has been making continuous efforts to secure a hit to his name after tasting a marathon of duds. He has joined hands with acclaimed filmmaker Kranthi Madhav for Ungarala Rambabu. Having seen his recent outings, one has to walk into a theatre with thoughts wondering how unique does the story seem. A film which was supposed to be rib-tickler ends up as an obsequious fare. Sunil is Ungarala Rambabu, a staunch believer in astrology and is so smug in his superstitious notion that he attributes all his success to a fake godman Badam Baba.

He sports unusual outfits with weird colours every day to work. Director Kranthi Madhav tried to show how Rambabu’s character is coping with the financial loss and how his beliefs get him back on track provided he marries a girl born in an unusual (chikubuku) star. What we get for the rest of the film is an emotional Rambabu’s struggle to win his love.”

Source: http://www.newindianexpress.com/entertainment/telugu/2017/sep/23/ungarala-rambabu-review-a-complete-snoozefest-1657850.html.

“In his first address to the United Nations General Assembly, Uzbek President Shavkat Mirziyoev has pledged to focus his government on bringing greater prosperity and human rights to his nation and the Central Asian region.

The Uzbek leader said on September 19 that his goal of improving the living conditions of citizens was what led him this month to allow the free float of the Uzbek currency while also reducing business taxes, expanding loans to businesses, and establishing free economic zones.

“We proceed from one simple truth: the richer the people are, the stronger shall be the state,” Mirziyoev said, according to an English-language translation of his remarks provided on the UN website.”

Source: https://www.rferl.org/a/uzbek-president-mirziyoev-vows-focus-bringing-prosperity-improving-rights/28745630.html.

“Just 5% of Christians say that they became Christians after reaching the age at which they left school, a new poll commissioned by the Church of England has revealed. The poll, carried out by ComRes, also reveals that just 6% of British adults consider themselves to be practicing Christians.

Humanists UK has stated that the findings raise questions not only about the motivation behind the church’s involvement in schools, but also the appropriateness of a school admissions system that requires people to attend church just to gain access to their local state school.

Of the 8,150 adults in Great Britain who responded to the ComRes poll, 64% stated that they became Christian between the ages of 0–4, 13% from 5–10 years old, 8% 11–18, and just 5% thereafter (9% of respondents didn’t know). The figures for Anglicans specifically were similar, though just 3% of Catholics stated that they became Christian after reaching 18 years of age.”

Source: http://www.patheos.com/blogs/tippling/2017/09/20/new-poll-reveals-just-5-british-christians-became-christian-leaving-school/#kO46M9aFPC0vQ80s.99.

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2022-12-10

This Week in Science 2017–09–24

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/09/24

“The secret to enjoying a good whiskey? A dash of water.

Whiskey drinkers have been doing this for centuries to heighten certain flavors and reduce burn.

Science has two competing theories for why this works. One explanation suggests water traps bad flavors. Whiskey contains a compound called “fatty acid esters”. These compounds interact with water in an interesting way. One end repels water molecules and the other end attracts it.”

Source: http://www.businessinsider.com/why-add-water-to-whiskey-2017-9.

“atthew Walker has learned to dread the question “What do you do?” At parties, it signals the end of his evening; thereafter, his new acquaintance will inevitably cling to him like ivy. On an aeroplane, it usually means that while everyone else watches movies or reads a thriller, he will find himself running an hours-long salon for the benefit of passengers and crew alike. “I’ve begun to lie,” he says. “Seriously. I just tell people I’m a dolphin trainer. It’s better for everyone.”

Walker is a sleep scientist. To be specific, he is the director of the Center for Human Sleep Science at the University of California, Berkeley, a research institute whose goal — possibly unachievable — is to understand everything about sleep’s impact on us, from birth to death, in sickness and health. No wonder, then, that people long for his counsel. As the line between work and leisure grows ever more blurred, rare is the person who doesn’t worry about their sleep. But even as we contemplate the shadows beneath our eyes, most of us don’t know the half of it — and perhaps this is the real reason he has stopped telling strangers how he makes his living. When Walker talks about sleep he can’t, in all conscience, limit himself to whispering comforting nothings about camomile tea and warm baths. It’s his conviction that we are in the midst of a “catastrophic sleep-loss epidemic”, the consequences of which are far graver than any of us could imagine. This situation, he believes, is only likely to change if government gets involved.”

Source: https://www.theguardian.com/lifeandstyle/2017/sep/24/why-lack-of-sleep-health-worst-enemy-matthew-walker-why-we-sleep.

“DUNE is one of the better particle physics acronyms. The Deep Underground Neutrino Experiment involves a large, sensitive detector which will indeed be deep underground — in the Sanford Lab at the Homestake goldmine in South Dakota — and will study neutrinos produced from a high-intensity beam of protons at Fermilab in Illinois. UK scientists from several universities are already deeply involved in the experiment, and Cambridge’s Prof. Mark Thomson is one of the two spokespeople who lead the experiment internationally.

The science of neutrinos is fascinating, with wide implications for our understanding of the universe and how it operates. Neutrinos are produced copiously in the Sun, and are the second most abundant particle in the universe. In the original conception of the “Standard Model” of particle physics, they were taken to be massless. The discovery that they actually have a — very tiny but non-zero — mass remains the only major modification forced upon the Standard Model since it was established. Fittingly, the first measurement leading to that discovery took place in the Homestake mine, which will now be reoccupied by one of the DUNE detectors. A goldmine in more than one sense.”

Source: https://www.theguardian.com/science/life-and-physics/2017/sep/24/uk-invests-65m-in-deep-underground-neutrino-experiment-in-us.

“Last week, Disney Parks Blog held a Galactic Meet-Up for their fans, who were treated to a meeting-of-the-minds between NASA representatives, Imagineers and superhero storytellers. It was a unique panel discussion that explored how the science of space exploration influences storytelling. Turns out that if you love Disney, you may be a budding scientist.

On the panel was retired U.S. Navy pilot and NASA astronaut Capt. Mike Foreman, NASA Astrophysicist Dr. Kimberly Ennico Smith, Marvel Entertainment’s Vice President of Development, TV and New Media, Stephen Wacker, and Walt Disney Imagineers John Mauro and Amy Jupiter. The panel spoke about their various fields and how the intersection of science and storytelling comes together to celebrate both technology and entertainment.

“As a physicist we solve problems,” said Dr. Kimberly Ennico Smith. Having worked at NASA for 17 years she related, “If you’re curious — if you ask questions — you are a scientist. Science is going to make the world a better place, and our future even brighter. In this age of technology, with technology within the Disney Parks, animation, and movies, it gets you to think beyond reality. You can use that thinking to solve problems in science and engineering.”

Source: http://nerdist.com/science-space-exploration-influences-disney-storytelling/.

“KOZHIKODE: Creative thoughts are a must for the growth of science and scientific education, scientist C.N.R. Rao has said.

He was interacting with select students from the State as part of a three-day conference on ‘Emerging frontiers in chemical sciences’ at Farook College here on Sunday.”

Source: http://www.thehindu.com/news/cities/kozhikode/creative-thoughts-essential-for-growth-of-science-rao/article19748766.ece.

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2022-12-10

This Week in Women’s Rights 2017–09–24

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/09/24

“If someone offered you half a billion euros to end violence against women and girls, you’d thank them. Especially if you were acutely aware of the many worthwhile strategies and organisations presently starved for support. Especially if you had seen the diverse and insidious forms of violence — from intimate partner violence to state-sponsored violence — that women have been courageously standing up against for decades.

We join others in extending huge appreciation to the European Union for announcing this week a €500 million grant to the United Nations, to support work to end violence against women and girls. This pandemic destroys lives, communities and families in every country. It requires urgent and comprehensive action from everyone.

But the launch of this EU-UN partnership was also notable in its failure to mention one of the primary and most consistent sources of support for the work that it now wants to fund: The UN Trust Fund to End Violence against Women.”

Source: https://www.opendemocracy.net/5050/aruna-rao-joanne-sandler/womens-rights-institutions-ignored-again.

“Although donors increasingly recognise women and girls as ‘key agents in development’, there has been insufficient funding dedicated to strengthening women’s movements, which are critical to creating a gender just world.

In recent years, women’s rights activists have struggled to access global resources. Countries including Egypt, Russia and India, have passed repressive new laws that prevent groups from receiving money from donors overseas.

This is why activists have welcomed news from the European Union and United Nations this week, who are setting up a new collaboration to fund work to end violence against women and girls, with an initial commitment of €500 million.”

Source: https://www.opendemocracy.net/5050/hakima-abbas-cindy-clark/womens-rights-activists-500-million.

“In this excerpt from the new book F-Bomb: Dispatches From the War on Feminism, author Lauren McKeon visits her old high school and sits down with a group of teenage feminists to find out what women’s rights means to them. Click hereto check out McKeon’s weekly column for TVO.org, where she tackles feminism, women’s rights, and gender issues.

They say you can’t go home again. But if you pester the principal enough, you can go back to high school, which is almost the same thing. Since starting this project, I’d wanted to return to my old high school gender studies class, a place that played a formative role in my own feminism. It’s likely that, in the early 2000s, my high school was one of a handful in the entire province offering gender studies classes. That’s since changed, thanks to a group of young women called the Miss G — — Project for Equity in Education”

Source: http://tvo.org/article/current-affairs/shared-values/f-bomb-what-womens-rights-means-to-high-school-students.

“Having been forced out of local politics by violent attacks in North Imenti, Meru, Ms Flora Igoki now intends to run for municipal office in Canada.

Three months to the 2007 General Election, Ms Igoki came face to face with cruelty after she was attacked in the outskirts of Meru town.

Ms Igoki, now a Kenyan-Canadian, was vying for the North Imenti parliamentary seat when a gang of three men attacked, shaved her head, mixed the hair with human waste and forced her to swallow it.”

Source: http://www.nation.co.ke/news/Activist-Flora-Igoki-turns-scars-into-stars/1056-4109546-deivfiz/index.html.

“ ERBIL, Kurdistan Region — Acknowledging many concerns with respect to women’s rights and their lack of participation in public life in Kurdistan, women expect to have more influence shaping an independent Kurdistan nation than they would have remaining in Iraq.

“I know there is a lot of enthusiasm and appetite to partake in nation building amongst women,” said Soraya Fallah, a US-based researcher, via email.

“There is a long history of civil engagement and we can continue to build on that. Unfortunately, women in other parts of Iraq have not been able to break as many barriers.”

Fallah is one of over 40 Kurdish women who signed a statement supporting the Kurdistan independence referendum as a democratic process, valid under international law.”

Source: http://www.rudaw.net/english/kurdistan/240920178.

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2022-12-10

In-Depth Chat with Gary McLelland — Chief Executive, IHEU

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/09/19

Scott Douglas Jacobsen: What was family background — geography, culture, language, religion/irreligion, and education?

Gary McLelland: Hi Scott. I grew up in a small town outside of Glasgow on the west coast of Scotland. It was a happy childhood. I was also fortunate to have family in a small village in the north west coast of Scotland called Arisaig, where I spent most of my summer, Christmas and Easter holidays. It’s a stunningly beautiful village surrounded by some of the most majestic highland landscapes, and tranquil beaches. I still try to return for a few days each summer and feel very lucky to have such warm memories of that place from when I was young.

I was raised as a Catholic, and attended Catholic schools. The Church had a fairly important place in my family life. Whist the place of the Church was important, for rites of passage, celebrations and school life, my family was never overly-religious, and were (and still are) socially progressive and open-minded.

My experiences with religion when I was young was fairly positive. I enjoyed the ritual and community aspects of Church, and the sense of ‘belonging’ felt very positive. I was probably more religious than most young teenagers my age, I would attend Mass and take part in other Church events fairly frequently until my mid-teens.

In my late teens I began to have doubts about my beliefs. Not my beliefs per se, but I knew that people smarter than me, with more worldly experience had rejected religion. So I felt it was strange that I seemed to have such a rigid idea about something which so many people had differing opinions about. Eventually I rejected religion, not an easy process — but eventually I embraced atheism and eventually humanism.

I felt angry — angry that the state-funded education system allowed, even encouraged me, to follow one particular belief system. I don’t want to exaggerate the situation, I received a very good education, at a very good school, but I was never exposed to any views, beliefs or philosophy which challenged my religious beliefs. I feel so angry that this system is allowed to continue.

It was this that inspired me to get involved in secularist and humanist campaigning.

Jacobsen: You joined IHEU in February, 2017. You are the chief executive for IHEU. What have been some of the more startling developments in the IHEU community, even in your short time there? What have you found out about the community and the things that we are dealing with?

McLelland: I have been made to feel very welcome by everyone in the international humanist community since beginning in February. I want to be very open and accessible, and hope that folk feel like they can get in touch with me, to offer ideas, ask for support or have a moan.

We are clearly seeing an increase in divisive politics all around the world at the moment. Populist leaders of the far left and right try to divide and enrage people against each other, appealing to the basest of our emotions and fears. This is clearly a concern for those of us who try to live inclusive, ethical lives based on reason.

And of course IHEU continues to receive a steady amount of request for support from people who are in high risk areas such as Pakistan and Bangladesh. This is one of the most challenging aspects of the work that IHEU does. To help support this work we launched a global crowdfunding campaign to raise money for helping humanists at risk (https://www.gofundme.com/protect-humanists-at-risk) and hope that as many people as possible can help support it.

Jacobsen: What have been some of the more heartening developments of the organization for you?

McLelland: Without doubt the most heartening aspect so far has been the reception by the amazing IHEU staff team. It amazes most people to learn that IHEU only has four member of staff! We are lucky to have such a dedicated, hardworking and smart team of staff.

The major development has been the start of our new Growth and Development programme. This is a series of targeted support, funding and activities which are going to be rolled out over the next three years to support new and smaller humanist groups in Latin America, Africa and Asia.

There is a lot more we can do to support and promote new humanist organisations in these regions, and we are working hard to do it. In order to do this we need resources, money. We’re lucky to have so many big Member Organisations which help fund the work of IHEU through their annual fees. I have high hopes that we will be able to find other funding bodies to help support this work as well.

Jacobsen: As the chief executive, what tasks and responsibilities come with this position?

McLelland: As the Chief Executive I am responsible for the day-to-day running of the organisation, and report to the Board 5 or 6 times per year to update them on the progress being made. It’s my job to make sure that the strategic aims and objectives of the organisation, which are set by the General Assembly and the Board, are acted upon in most effective way.

This means ensuring that our team of staff and volunteers and well managed and understand their place in the plan. It also means ensuring that we meet all our financial and legal responsibilities in the UK and USA (where we are registered).

One of the most important parts of my job is communicating with our members and supporters around the world, to communicate the work of IHEU, and listen to concerns and suggestions from members of the community.

It’s a very interesting and stimulating job!

Jacobsen: Before this work, you were the head of communications and public affairs at the Humanist Society of Scotland (since 2013) and a director (this is a British term which means Board member) of the European Humanist Federation, and board member on the Scottish Joint Committee on Religious and Moral Education. What were the big takeaway experiences from these positions?

McLelland: That’s right. I was promoted to head of communications and public affairs after having joined the Humanist Society Scotland doing research and policy work on education. It was a wonderful job, during which time I helped to make some real progress in challenging the requirement to have religious worship in schools — something I’m glad to see the Society continue today.

In the European context I was always interested to learn about the similarities and differences within the humanist movement. Meeting other humanist colleagues from different countries is a really good way to get appreciation of the breadth and diversity of our movement. That’s one reason why I want to see IHEU offer more support to less well-off organisations to fund delegates to our conferences in the future.

My work on the Scottish Joint Committee was interesting, I was the first ever humanist to be appointed! The Committee’s work is mainly as a lobby group of religion and belief interest groups, with teachers and union leaders. It seeks to promote the subject of Religious and Moral Education (which is a very progressive curriculum) and develop it.

My main takeaway from these experiences is understanding the difference between tactical and strategic aims. Joining the Scottish Joint Committee will be an unpopular move for some, seeing it as ‘buying into the system’ rather than seeking reform. However, I believe that in some cases it is more beneficial to our strategic aims (secular education) to also be involved in areas that might not immediately achieve them.

Jacobsen: In addition, you did some humanist campaigning, and worked for the Mercy Corps European headquarters in Edinburgh. What were the tasks and responsibilities in these positions? What is humanist campaigning?

McLelland: My work at Mercy Corps was on a global citizenship project which sought to find youth leaders who have an interest in international development. The idea was that by bringing these youth leaders together with counterparts from Gaza, the USA, Jordan and other countries — we could share skills and experiences. We wanted to help promote and nourish youth leaders, with a view to developing the idea of global citizenship.

I was also active in humanist campaigning before working for a humanist organisation. I has a particular interest in dialogue between religious and nonreligious people.

Jacobsen: How did these positions help prepare you for this one? What were the unique perspectives and skills development from them as well?

McLelland: Having a background in the humanist movement was a great advantage, I already knew a lot of people, and they knew me. This was a big help.

Having an understanding of both policy and also international development were both helpful too. I would like to see IHEU work more with development work around the world. I think we have a key opportunity to help development organisations meet their aims through our vast network of members and supporters.

Jacobsen: Women’s rights, especially reproductive rights, in the world are under direct, and indirect, attack. How can grassroots activists, legal professionals, and educational professionals, and outreach officers in the humanist and ethical culture community fight to maintain those new and fragile rights from the historic norm of religious violations of women’s bodies?

McLelland: Yes, you’re right. The attack on women’s rights’ is a very worrying development. It goes without saying that we will always stand up for the woman’s right to choose, and defend and protect the rights of women.

You’re right to identify the different groups involved in this debate. I think it’s important to acknowledge that we all have different jobs — the job of lawyers is not the same as the job of an activist. What is important is that we both understand and acknowledge that, but also ensure that we talk to each other.

I am particularly interested in the academic research around religion and belief, in law, history and sociology. I think it is so important that our movement engages with researchers in these fields, in a real way though — more than just being research subjects. I think we have a lot to say, and also have to be present to argue against some misconceptions which can exist about our movement.

Jacobsen: You earned a BSc (Hons) in psychology with a diploma in childhood and youth studies. Your master’s dissertation is in progress. Why pursue the psychology degree? What was the research question and finding from the honors thesis?

McLelland: Yes — I have always had an interest in psychology. My interest grew into a passion when, after my deconversion, I read Freud’s ‘Future of an Illusion’. This fascinated me. After studying psychology for 4 years I came to understand the critiques of Freud and his methods — but I still believe that his opinions offer a really insightful view into the human mind, but more through a philosophical lense.

My main research for my undergraduate was on how individuals who identify as ‘liberal catholics’ make sense of their identity. I wanted to know how someone with liberal (pro-LGBTI, pro-choice, socially progressive) could identify with a belief system so closely associated with a conservative institution.

Jacobsen: What is the research question and tentative title to the master’s dissertation?

McLelland: I’m glad to say that I have now completed my master’s dissertation, on the question of “What would be the impact on the European Court of Human Rights’ jurisprudence on ‘blasphemy’ laws if it was to adopt the same approach as the United Nations?”

In my dissertation I argue that the European Court of Human Rights has developed an idea that the right to “freedom of religion and belief” should also include a right for religious people not to be offended. I compared this with the approach of the United Nations, which is much more progressive, and argued that the European Court should reform along the same lines as the United Nations.

Jacobsen: Who is a personal hero for you?

McLelland: It sounds cliched, but I’m genuinely humbled by all the amazing campaigners I meet within our movement. At this year’s General Assembly we gave an award to Dr Leo Igwe, an anti-witchcraft campaigner and founder of the Nigerian Humanist Movement, we also heard a speech from Narendra Nayak, an anti-superstition campaigner whose valuable work saw him targeted for assassination in India, also people like Kaja Bryx of the Polish Rationalists who despite having a full-time job is able to produce so much video material and interviews for the humanist movement, and also contribute as Vice-president of the European Humanist Federation.

It’s honestly a privilege and and honour to work with these dedicated and inspirational people.

Jacobsen: How can the human rights orientation prevent encroachment of standard religious privilege into societies, especially secular ones — and even further ones more prone to respecting women’s rights (in particular, reproductive rights)?

McLelland: Human rights is the framework through which IHEU seeks to engage with, and change, the laws and policies which affect our movement. The advantage of the human rights approach is that it is grounded in a secular and objective framework of law. Human rights takes the aim of increased material well-being as a presupposition — this leaves us then to debate the relative merits of different specific laws and policies to achieving this aim. So in this sense, human rights is the most effective way to address the threats you mention.

There are, broadly, two risks to this approach though. Firstly there is the threat from reactionary nationalism; we see across the world now populist leader emerging who want to tear down the idea of universal values, global citizenship and internationalism. The threat is that the delicate human rights framework falls down with it, or loses its authority as a moral leader.

The second risk is postmodern relativism; I see an increasing trend within sociologists of religion a desire to unpack and reexamine arguments which our movement takes as read. This includes the positive value of the enlightenment, a trust in rationalism and the idea of secularism as tools for the orderly and productive structuring of public life. The risk here is that we must be ready to make our arguments for secularism, freedom of religion and belief and enlightenment values in a way that I’m not sure many of us are.

Jacobsen: What is your main concern for IHEU moving forward into 2017–2020? How about into the next decades?

McLelland: What I am confident is about is that we have the right people, the right ideas and the plans to carry them out. What concerns me is that we don’t have the resources to make them happen.

Our members pay an annual fee which largely funds the work of IHEU. However, if we want to build our capacity and increase our activities we need to find more sources of funding and support. This will be a key focus for me in the coming months and years.

Thinking ahead further, there is a need for our movement to be bold and take leadership in a number of areas. We are lucky to have within our movement incredibly bright people, and I would hope to see them lead with ethical and practical comments on issues such as; work automation, artificial intelligence, environmentalism and challenging populism.

Jacobsen: What are the future prospects for the fight for the most vulnerable among us and their rights being implemented, such as women and children (globally speaking), because — as we both know — there are some powerful and well-financed people and groups who hold rights in contempt of the advancement of their theocratic endeavours?

McLelland: I think the future prospects are good. Bearing in mind the threats I mentioned above, there is progress being made. Our movement also has a role to play in ensuring that liberal religious reformers, non-conformists and heretics are defended and protects, as it’s through these internal debates and discussions in religious movements that progress can be made.

I also think we have a lot more to do in relation to the rights of children. Too often the rights of children are completely overridden by the wishes of parents — I’m thinking here particularly of the issue of prayers at school and other religious issues.

Jacobsen: Any feelings or thoughts in conclusion?

McLelland: I am grateful for the chance to talk to you. It’s great to see how active IHEYO is these days, and I look forward to working with you all more.

Jacobsen: Thank you for your time today, Gary, that was fun.

McLelland: Thank you 🙂

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2022-12-10

An Interview with Christel — DINNoedhjaelp

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/09/18

DINNødhjælp was founded in 2012 as a charitable organization. It works from the heart to help the poorest and witch accused children in Nigeria, especially to the creation of a more dignified life.

Scott Douglas Jacobsen: Was there a family background in activism against superstition?

Christel: Anja grew up with my mom who worked in a elderly home and she always told her that hopefully all humans grow old and live a long life and it´s important to take care of people in need. Her mom gave her all the tools of the importance of taking care of people in need and she often told her about African children who were starving. So from a very young age Anja developed a very strong fascination about African children and her whole life she had a dream to someday help them and make a difference in Africa. Anjas mom died of cancer when she was only 23 years old and since she died Anja have been struggling trying to find peace of mind. Loosing her was very difficult and Anja needed to find meaning with her life. So she decided to follow my dreams and I established her own NGO and selling all her belongings gave Anja a freedom of independence to travel and make a difference without worrying about material things in her life.

Jacobsen: What was the original moment of making the separation between the real and supernatural to you? When did you realize others continue to believe superstitions? Why were these an important realizations for you?

Christel: Anja traveled alone to Nigeria where she met children who had been tortured and beaten almost to death because they were accused of being witches and therefore left alone on the street. What she saw were so barbaric and terrible and it left a deep impression on her.

That’s why Anja decided to sell everything I owned in Denmark to devote her time and life to help “witch children” in Nigeria.

For centuries, using magic or witchcraft has used the term witch doctor to describe someone who is believed to heal. Some historians claim that these early physicians and many of the potions they created probably led to modern medicine. Mentions of witch doctors are commonly found in early African literature, but in general terms, the reference could apply to early folk medicine practitioners worldwide. In various parts of the world, early medical practitioners might have been referred to as shamans, healers, or wise men or women.

Jacobsen: Your first project was the renovation of a Tanzanian school in August, 2012. What were the renovations? Why Tanzania?

Christel: It was because it was the journey where she needed to find out if she had it there was going to be able to make a difference on its own. And she would choose a country, which of course was not too dangerous, now she travelled alone and so reminiscent of Tanzania on Malawi and it is countries that are next to each other. Anja found in Tanzania an organization that lacked support for, to get a refurbished village school so this is why it was like Tanzania. It could also have been in Kenya but it was Tanzania. It was supposed to be a country in East Africa.

Jacobsen: Your second project was the Children Center (part of ACAEDF) on June 1, 2014 onward. What was this center for children? Why was this the next project? What have been the observed impacts of the work on it?

Christel: The Children Center was not the second project. Anja has been in Nigeria several times before she started DINNødhjælp. Children Center means that the children get a safe and loving home, where they can have a good upbringing. Furthermore, the Children Center also means that we can help people in the local communities with our Hope Clinic.

At DINNoedhjaelp’s orphanage in Nigeria all the children goes to school. Education creates development and the children´s schooling also helps to process their horrible past of severe torture and abuse. Besides going to school, we also work with the children every day through singing, dancing, playing and by being creative. Drawing and painting are the children’s favorite activities. The children develop their senses and creativity. Drawing and painting is an expression of their spontaneity and imagination. Children express their best thoughts, memories and feelings through play, song and dance.

Jacobsen: The organization participated in the DR2 documentary entitled “Hell’s Heroes (Helvedes Helte)” in 2014, “A Dane saves the world (En dansker redder verden)” in May 2015, and “Anja and the witchchildren (Anja og heksebørnene)” in October 2016. What were the main contributions to these documentaries? What are some of the more important messages, or even individual narratives, from the documentaries — each one, respectively please?

Christel: the documentary was to inform about the existence of witchcraft and superstition in Nigeria. It gives the viewer a good glimpse into everyday life in Nigeria. But it also provides a glimpse into rescue missions in Nigeria.

Jacobsen: What are the main issues surrounding high superstition leading “inhumane treatments of torture, dehumanization and banishment by the family and the local community”?

Christel: When a child is accused of witchcraft, the accusation often come from either an uncle, grandmother, stepmother/father, neighbours, people from the village or the priest. Actually it´s very rare they are accused by their own parents. But once a child has been accused of being a witch, there is no turning back. Villagers will require the child to either be exorcised from the so-called evil spirits through nightly exorcism rituals by the local priest. Or the parents take the child to a witch doctor, which they believe has magical powers to exorcise the witch from the child. But this cost a lot of money and superstition is most common in the poorest areas. The children are often tortured and killed. The parents can’t stand against the whole village and the local occult groups who all demand that the bewitched child must either be tortured to death or banished from the village. The parents or the family members of the accused child are at risk of being killed, if they let their child stay in their house. The parents will believe that the child is bewitched if it is a priest who appointed the child to be a witch. The child is killed either by being beheaded, buried alive, burned alive or simply beaten/tortured to death.

Jacobsen: What is the line of reasoning and evidence for this? What leads to these terrible consequences? What are the main solutions to prevent it, and to protect children, and so families and communities from superstitious hysteria?

Christel: Witch accusation is a growing problem in many African countries, especially in Nigeria. Witch accusations may occur due to death and illness in the family, harvest failure, layoffs or infertility. According to traditional African beliefs everything has a supernatural source, and it is often the children who are made the scapegoats.

In the past 50 years in Nigeria, many new independent churches emerged with roots in Pentecostalism. The churches are charismatic, and they use rhythmic singing and dancing in the worships services and a high emphasize on healing by laying a hand on a person and the ability to speak in prophecy. Unlike the official Pentecostal church these churches give room for traditional African belief in witchcraft and black magic.

The belief in witches, black magic and sorcery does not only exist only in Africa, it exists throughout the whole world, and it´s not an outright “African thing”. Witch-hunt goes back several hundred years, and is also a part of Danish history. Every year at midsummer we burn witches made of clothes at the stake. Millions of innocent people have throughout history been killed due to superstition and witchcraft. Mainly this has affected both children, women and old people for many years.

The superstition in Nigeria is most prevalent in Cross River State, Rivers State and Akwa Ibom where DINNoedhjaelp works. In Akwa Ibom mixed Pentecostal understanding of Christianity mixed with local tribal religions leads often to a deadly cocktail that involves belief in witches and exorcism of witches.

Jacobsen: You provide children with “plenty of care, medical treatment, food / lodging and education, which enables a stable life for the children so they can become viable in the society.” How does this look on the ground? What have been some of the worst individual cases you’ve seen, and the improvements in the child’s life with these provisions?

Christel: There are many bad cases, one should keep in mind that children are tortured, and many children are being killed on a daily basis. It is estimated that there are 10,000 children each year, which are accused of being witches only in Nigeria.

Jacobsen: How can people become involved, even donate to DINNoedhjaelp?

Christel: People involves through our facebook pages, our website and through Anja’s lectures around the world. It is important for Anja to know that every cent of the money collected is used correctly to the benefit the children. To ensure the collections reaches the projects, Anja travels to Africa herself with DINNoedhjaelp’s funds. This prevents the money from being lost in corruption and she can ensure the funds are used the right way.

You can donate and become a member at DINNoedhjaelp, through our website.

Jacobsen: Any feelings or thoughts in conclusion, Christel?

Christel: It is important that the world will be aware of the superstition about witches still exists in some places of the world. We have as human beings have a responsibility to help others when we have the possibility — if it is to help your neighbour, a man in distress you meet on the street, or people you will never meet. It is the only way we can make the world a better place for all- if we dare to take the responsibility to help.

Jacobsen: Thank you for your time today, Christel — was a pleasure.

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This Week in Humanism 2017–09–17

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/09/17

“A Christian couple have removed their son from school. Why? Because there’s another child in their six-year-old’s class who is “sometimes a boy and sometimes a girl” — which means he sometimes wears frocks.

So “confused” is Sally and Nigel Rowe’s son that they are now homeschooling him. The school has been accused of acting with a political agenda in allowing the other child to wear a dress.

When I was a kid, there was a Jehovah’s Witness boy at my primary school. His parents made him sit outside when we had assembly. They did not approve of hymn singing and didn’t want him exposed to a hall full of children warbling We plough the fields and scatter, lest a plague of locusts flew out of his bottom.”

Source: http://www.independent.co.uk/voices/christianity-religion-schools-six-year-old-wearing-dress-christian-couple-a7948401.html.

“Cynthia Todd Quam is the President and founder of ‘End of the Line Humanists’, and writer and poet. In this interview she talks with Scott Jacobsen about all things humanism.

Scott Jacobsen: What is your family and personal story — culture, education, and geography?

CTQ: I was raised in a white, Anglo-Saxon Protestant family, originally from Pennsylvania. We moved to the Chicago area when I was two. My mother was Presbyterian and involved in the church, though not particularly devout. My father, a commercial artist, simply ignored religion; he never attended church but never openly disparaged it — I suspect because of the social norms of the time. I’m the elder of two children; my sibling is an evangelical Christian, and has been, more or less, since her teens. I attended public schools, where I was an introverted child and a reader. Not sure what I wanted to study, I dropped out of state college at nineteen to live on my own and work in downtown Chicago.”

Source: https://conatusnews.com/interview-cynthia-todd-quam/.

“Let’s start with the celebratory humanist film from yesterday. Faces Places will put a smile on your face, with its embrace of ordinary humanity.

Though, actually, the beauty of Faces Places comes from making the ordinary extraordinary. It joins two French artists who excel at this endeavor. Agnes Varda, one of the founding members of the French New Wave, is now perhaps best known for The Gleaners and I, the 2000 documentary that honored the lives of those subsisting on her country’s fringes. JR is a street artist whose super-large black and white photos give prominence to those who could otherwise be forgotten: Palestinians and Israelis across the Separation Wall, the elderly of the world, Brazilian favela dwellers.

A charming, Seussian opening sequence calibrates the tone of their film at sweet and whimsical. A series of quick fictionalized scenes show where the co-directors didn’t meet: for example, a patisserie where Varda orders the last two eclairs, one customer ahead of JR.”

Source: http://www.patheos.com/blogs/secularcinephile/2017/09/tiff-day-5-humanism-faces-places-anti-humanism-omerta/#mdeExrQhbpusQ5AY.99.

“Northern Ireland’s most senior judge has said that a secular marriage has the same equality of opportunity in the law as a religious one.

Lord Chief Justice Sir Declan Morgan was speaking during a court battle over whether humanist marriages should be legally recognised in the region.

The high-profile hearing involving model Laura Lacole and Leeds United and Republic of Ireland footballer Eunan O’Kane temporarily resumed in the Court of Appeal in Belfast on Monday.

The couple originally won a landmark case to have their humanist wedding in June recognised in law.”

Source: http://www.independent.ie/breaking-news/irish-news/court-battle-resumes-over-legal-recognition-of-humanist-marriages-36120894.html.

“Azerbaijani President Ilham Aliyev’s order to pardon Alexander Lapshin is a step of exceptional humanism, Lev Spivak, director general of the Israel-Azerbaijan International Association, told Trend.

“We are very pleased with this. Many, including Lapshin’s family, appealed to the country’s leadership requesting pardoning,” he said, adding that the blogger’s pardoning is a very important step.

Alexander Lapshin is a citizen of several countries and had a criminal collusion with Armenians in the occupied Azerbaijani territories. He also illegally visited these territories. Lapshin was accused of violating Azerbaijani laws on state border in April 2011 and October 2012.

On Jan. 17, Alexei Stuk, deputy prosecutor general of Belarus, issued a ruling on Lapshin’s extradition to Azerbaijan. Lapshin was brought to Azerbaijan on Feb. 7. On July 20, Lapshin was sentenced to three years in prison by the Baku Grave Crimes Court.”

Source: https://www.azernews.az/nation/118839.html.

“The Government has published its response to the UN Human Rights Council’s Universal Periodic Review (UPR) of human rights in the United Kingdom and Northern Ireland. The UN’s report, published last month, highlighted the lack of sexual and reproductive rights and discrimination against same-sex couples in Northern Ireland as areas of concern and made recommendations that the UK Government changes current legislation to bring these two issues in line with human rights standards. Humanists UK raised the same issues in its submissions to the UN as part of the UPR, so is pleased to see the UN take the issues up; but is disappointed that the UK Government has chosen to merely note but did not accept these recommendations.

The UPR is a UN mechanism to monitor and report on the human rights performance of all UN member states. Approximately 42 states are reviewed each year with each state being reviewed at least once every five years. The current review is the third that the UN has carried out of the UK since the UPR was instituted in 2006.

The restriction on the sexual and reproductive rights in Northern Ireland, particularly the near-absolute prohibition on abortion, featured prominently among the human rights issues discussed in the report. Four countries made formal recommendations that the UK makes provision for abortion in Northern Ireland in cases of severe and fatal fetal abnormalities and brings abortion law in line with international human rights law.”

Source: http://www.patheos.com/blogs/tippling/2017/09/16/government-wont-accept-un-recommendations-abortion-lgbt-discrimination-northern-ireland/#blB8xymaVb1Yload.99.

“The Waccamaw Neck Branch Library will continue its series “Common Threads in Diverse Spiritualities” in October with a look at atheism.

On Wednesday, Oct. 11, at 5 p.m, Michelle LaRocco will talk about what atheism is and is not, and will explain the types of non-religious labels, like agnostic, secular humanist, and freethinker. She will also discuss some of the benefits of secular humanism as a moral system and to fostering a free society.

“Atheists are one of the most mistrusted minority groups in the country, if not the world,” LaRocco said, promising in her lecture to sort through the realities and misconceptions about non-religious philosophy.”

Source: http://www.southstrandnews.com/community/waccamaw-library-to-explores-atheism/article_03f27fc4-8e7b-11e7-881c-3fb0e2c4b5be.html.

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2022-12-10

This Week in Science 2017–09–17

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/09/17

“We live in a world of uncertainty.

Our decisions — long-term or spur-of-the-moment — are always made with incomplete information. We can never fully anticipate, with perfect certainty, the outcome of our decisions or the unintended consequences. But because we must act with some degree of confidence, we are very good at fooling ourselves into a sense of certainty. Worse, we are good at fooling others.

For most of human history, progress of all kinds was slow, because ideas and practices that were helpful in the short run got locked in and blocked further insights. This lasted until the invention of practices that allowed groups of people to efficiently discover and root out error.”

Source: http://www.macleans.ca/opinion/democracy-and-science-need-each-other-to-thrive/.

“When you can afford it (new research has revealed that the average wedding costs a whopping £27,161 on average!) when you’ve been together a few years, when you feel ‘ready’… There are plenty of theories about when the best time to get married is, but science has its own offering.

For years, divorce research led us to believe that marrying later is related to lower odds of divorce. But a study from 2015, which has recently resurfaced has thrown doubt over that conclusion.

Led by the Institute of Family Studies (IFS) at the University of Utah, the researchrevealed that couples who marry in their late twenties or early thirties face the lowest odds of divorce.”

Source: https://ca.style.yahoo.com/science-says-best-age-get-married-112915859.html.

“Math and science are hot topics with contemporary filmmakers. Think of the brilliant portrayal of African-American mathematicians and scientists in 1960s NASA in “Hidden Figures” or the tale of mathematical genius, Srinivasa Ramanujan, and his groundbreaking work with Godfrey Hardy at Cambridge University in “The Man Who Knew Infinity.”

The Toronto International Film Festival (TIFF), underway this month, is not immune to the charms of math and science, with past crowd-pleasers such as “The Theory of Everything” and “The Martian.” As a mathematics professor with a love for film and a Patron’s Circle membership that offers access to many of the festival’s premieres, I go on an annual search for STEM-centric movies.

Strange cultural collisions can occur between STEM (science, technology, engineering and mathematics) storytelling and fans. In a cast chat after the TIFF 2015 premiere of “The Imitation Game,” Benedict Cumberbatch spoke about the protagonist, Alan Turing, as a mathematician and gay icon. In a now famous incident, his thoughtful reflections on Turing were disrupted by an audience member asking to “feast on his yumminess.””

Source: http://nationalpost.com/pmn/news-pmn/tiff-2017-movie-magic-from-math-and-science.

“ Since the 1980s, the design and synthesis of molecular machines has been identified as a grand challenge for molecular engineering. Robots are an important type of molecular machine that automatically carry out complex nanomechanical tasks. DNA molecules are excellent materials for building molecular robots, because their geometric, thermodynamic, and kinetic properties are well understood and highly programmable. So far, the development of DNA robots has been limited to simple functions. Most DNA robots were designed to perform a single function: walking in a controlled direction. A few demonstrations included a second function combined with walking (for example, picking up nanoparticles or choosing a path at a junction). However, these relatively more complex functions were also more difficult to control, and the complexity of the tasks was limited to what the robot can perform within 3 to 12 steps. In addition, each robot design was tailored for a specific task, complicating efforts to develop new robots that perform new tasks by combining functions and mechanisms.”

Source: http://science.sciencemag.org/content/357/6356/eaan6558.

“ Three-dimensional (3D) microstructures created by microfabrication and additive manufacturing have demonstrated value across a number of fields, ranging from biomedicine to microelectronics. However, the techniques used to create these devices each have their own characteristic set of advantages and limitations with regards to resolution, material compatibility, and geometrical constraints that determine the types of microstructures that can be formed. We describe a microfabrication method, termed StampEd Assembly of polymer Layers (SEAL), and create injectable pulsatile drug-delivery microparticles, pH sensors, and 3D microfluidic devices that we could not produce using traditional 3D printing. SEAL allows us to generate microstructures with complex geometry at high resolution, produce fully enclosed internal cavities containing a solid or liquid, and use potentially any thermoplastic material without processing additives.”

Source: http://science.sciencemag.org/content/357/6356/1138.

“After I started out in a university faculty position nearly 30 years ago, the early years were rough. Not because of problems, exactly, but because of opportunities — too many of them. I did not know how much was enough, so I just did more and more. As a result, I lived a life distracted, both at home and at work, with too much to do and too many people to possibly satisfy. Guilt was a constant companion — for not spending enough time with my family, for not devoting enough time to my students, for not accepting a review request or committee assignment. It simply was not sustainable. It took me several years after getting tenure to come back to some semblance of a balanced life.

Now, when I mentor early-career scientists I warn them about the unsustainability trap that I fell into. And I try to instill the idea that the goal is to stride across the finish line — whether you are completing a postdoc, getting tenure, or reaching some other career goal — with a smile on your face, not in a state of collapse.

But how? A sustainable scientist is still a hard-working scientist. Combining hard work with laserlike focus and ruthless time management is an important step toward making your life sustainable. Even more important is opportunity management.”

Source: http://science.sciencemag.org/content/357/6356/1202.

“Wild speculation based on tidbits of scientific evidence, unwarranted extrapolations of scientific theories, and ridiculous conspiracy theories about scientific data are rampant in the media.

Scientific and medical fraud is a large and growing problem as well, with numerous high-profile cases damaging public trust in the scientific and medical communities.

Anti-science media output (tailored for target audiences) is poisoning the public discourse on a wide range of scientific, medical, technological, and safety issues, making government policies dysfunctional.

Just as Galileo was faced with anti-science sentiment, so are modern societies faced with a bipartisan, three-pronged assault; the result is lost jobs, wasted resources, and misspent money.”

Source: https://seekingalpha.com/article/4107488-galileos-lament-rejection-science-hurts-economy.

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2022-12-10

This Week in Women’s Rights 2017–09–17

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/09/17

“Saudi Arabia remains one of the world’s most repressive countries for women, where a man’s consent is obligatory for women to access human rights, and feminist activists risk arrest. Some changes are creeping in: King Salman has loosened the grip of male guardianship, and is encouraging women to work. But they are still not allowed to drive.

There are, however, women who refuse to be still. Twenty-five-year-old Baraah Luhaid has always loved cycling. But although women’s cycling was legalised in 2013, it is only allowed in parks or on beaches, and only with a male guardian present. Luhaid is striving to get women — and the fight for women’s rights — moving. She founded Saudi Arabia’s first gender-inclusive cycling community and business, Spokes Hub, last year, and now runs the kingdom’s only cycling shop, with a cafe and workshops, for women.

As a Saudi woman peddling counterculture, Luhaid has long known that she would have to embrace the spirit of “I’ll do it myself”. After graduation, she longed to work in a bike shop — but no one would hire a woman. So last year, she went on a cycling trip to China with her brother. She returned to Riyadh determined to ride freely, but met with roadblocks. For one, her abaya — a traditional long, black robe — kept getting caught in the chains of her bike.”

Source: https://www.theguardian.com/lifeandstyle/2017/sep/11/cycling-womens-rights-saudi-arabia-spokes-hub-gender-inclusive-community.

“TUNIS, Tunisia — Some denounce it as a violation of Islamic law, others embrace it as revolutionary: An initiative by Tunisia’s president to make inheritance and marriage rules fairer to women is reverberating around the Muslim world, and risks dividing his country.

The 90-year-old president, Beji Caid Essebsi, argues that Tunisia needs to fight discrimination and modernize. He’s gambling that he could shepherd through such changes because his secular party is in a coalition with an Islamist one, and because his overwhelmingly Muslim country has a history of relatively progressive views toward women.

In a speech last month, Essebsi proposed allowing women the same inheritance rights as men, instead of the current system based on Islamic Shariah law that generally grants daughters only half the inheritance given to sons.”

Source: http://www.timescolonist.com/tunisian-women-s-rights-plan-rattles-muslim-traditionalists-1.22672516.

“Women’s rights are under a dual attack: both the ‘neoliberal neopatriarchy’ and the reactionary anti-gender movements threaten to reverse hard-won gains in rights and equality. Krisztian Simon spoke with historian and Professor at Budapest’s CEU Andrea Pető about illiberal governments, the struggles of women’s rights organisations, state-supported sugar daddy sites, and the challenges posed by labour market changes and robotisation.

Krisztian Simon: Has the rise of the Far-Right led to a strengthening of anti-women politics in Europe?

Andrea Pető: Yes, such a trend is clearly recognisable, but to fully grasp it, one needs to understand the broad frame in which this process is happening. Based on the responses that were given to the 2008 triple (financial, security, and migrant) crisis, we can see that human rights values and the neoliberal market system are not inseparable. By now, there already exists a kind of market that works in an effective way, and secures the wellbeing of some chosen groups, while at the same time rejecting the human rights discourse; it doesn’t need rights bearing entities, as it sees them as being expensive and hindering the process of production. Therefore, many governments have decided to create a state that points out the failures of the preceding system, while providing a real and acceptable alternative to many, but not to all. This new system is called the illiberal state, which redefines the different societal values and roles.”

Source: https://www.socialeurope.eu/resistance-alone-not-enough-womens-rights-illiberal-democracies.

“HERAT CITY (Pajhwok): Most of $101 million aid provided for capacity-building programmes for women in western Herat province has allegedly been embezzled, Pajhwok Afghan News has learnt.

Some local officials and Provincial Council (PC) members confirmed the embezzlement of aid money. They said some civil society organisations working for women’s rights won projects worth millions of dollars but failed improve women’s situation.

A report from the Economy Department shows $101 million was provided to Herat by foreign countries and organisations for the capacity development of women from 2014- March to 2017. But no constructive work has been done to address women’s problems or facilitate them in a tangible manner.”

Source: https://www.pajhwok.com/en/2017/09/17/herat-aid-womens-capacity-building-embezzled.

“MALAYSIANS KINI | Rasammah Bhupalan, who turned 90 in May this year, keeps a neat house with plenty of natural light, an amazing view of the Istana Negara from the living room windows and framed photographs of her family everywhere you look.

Her family has clearly been a huge influence in her life, in which she has been a freedom fighter, social rights activist and dedicated teacher.

At 16, Rasammah joined the Rani of Jhansi Regiment, the women’s wing of the Indian National Army (INA) after attending a rally in her hometown of Ipoh to hear INA leader Subhas Chandra Bose’s speech.”

Source: https://www.malaysiakini.com/news/395460.

“The government is taking appropriate measures with regard to protection and promotion of Women Rights in Pakistan.

According to the spokesperson of Human Rights Ministry, the Criminal Law’ has been passed by the joint session of the parliament which includes offences relating to rape and honour killing.

He said that the government has also initiated the Action Plan for Human Rights which provides for specific intervention in order to ensure protection of Women’s Rights.

He said a national Commission for Human Rights has also been established with a broad mandate and powers to take suo-moto actions against violations and a toll free helpline 1099 was also established for legal advice on Human Rights violation with special focus on women related issues.”

Source: http://www.radio.gov.pk/17-Sep-2017/govt-taking-steps-for-protection-promotion-of-women-rights.

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2022-12-10

IHEU to the Defense of the Right to Religious Dress

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/09/12

‘One of the things they told us was that if a boy or a man went into the church, he had to remove his hat in order to honor the presence of God, but they already told me that God was everywhere. So, I used to wonder, ‘Well, if God was everywhere, why would you even own a hat?’ Why not show your respect, don’t even buy a fucking hat! And just to confuse things further, they told the women exactly the opposite! Catholic women and girls had to cover their heads when they went into a church. Same as in certain temples, Jewish men have to cover their heads, in those temples. In those same temples, Jewish women, not allowed to cover their heads. So try to figure this shit out. Catholic men and Jewish women, no hats. Catholic women and Jewish men, hats. Somebody’s got the whole thing totally fucking backward, don’t you think?’

George Carlin

Scott Douglas Jacobsen

The International Humanist and Ethical Union (IHEU) has been active in the protection of the religious and irreligious with respect to their rights. In some areas of the world, citizens, often women, are told not what they can wear, but what they have to wear.

In other areas of the world, women are told what they can’t possibly wear, but what they have to not wear. Both cases seem egregious to me. In either case, the severity comes from the means of implementation and the type of clothing enforced to be worn or not.

Elizabeth O’Casey, the Director of Advocacy for IHEU, at the Organization for Security and Cooperation in Europe (OSCE), defended, in mid-September, the right of the religious to wear what they wish to wear. that is, the right to wear religious dress is a right, which is violated by numerous laws throughout the world in the name of extremism. O’Casey argues the arguments based on extremism are fallacious.

She spoke alongside Harlem Désir, the Special Representative on Freedom of the Media, who is from the OSCE. Free expression, broadly interpreted, includes clothing, attire, e.g. religious dress or the latest fashion trends, and so on. Her defense of the religious to wear religious dress came from that angle, and in the context of anti-extremism legislation.

She spoke on these issues at the 2017 Human Dimension Implementation Meeting (HDIM) with the emphasis on fostering rather than hindering or discouraging freedom of expression of belief, where the attire a religious individual wears is part of that belief.

There has been a “crackdown” in Central Asian countries, which is the place that O’Casey used a recent examples. “As the OSCE representative on freedom of the media points out, free expression can play a critical role in promoting equality and combatting intolerance. We urge the governments of the Central Asian states concerned to foster not hinder expression of belief so that an environment of debate, inquiry and tolerance can be fostered,” O’Casey stated.

More here.

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2022-12-10

An Interview with Carla Rodriguez — Executive, University of West Florida Secular Student Alliance

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/09/11

Scott Douglas Jacobsen: What is family background — geography, culture, language, religion/irreligion, and education?

Carla Rodriguez: My family originated in Cuba and moved to the USA about 23 years ago. Most of my family practices Catholicism, Santeria, and various forms of Christianity and our native tongue is Spanish. My mother has a degree in Technical Engineering and my father a Law degree, however, since they earned those degrees in Cuba, they did not transfer over to the US.

Jacobsen: What is the personal background in secularism for you? What were some seminal developmental events and realizations in personal life regarding it?

Rodriguez: I grew up with my Atheist cousin while surrounded by a very religious family. But, I was never religious myself. I’ve tried going to Christian church and have done my fair share of research on multiple religions but I have never had a feeling of faith toward anything. There weren’t any major events in my life that confirmed by disbelief in a superior being. With that said, I have a very inquisitive mind so blindly believing in anything is not something I do.

Jacobsen: You are an executive of the University of West Florida Secular Student Alliance. What tasks and responsibilities come with the presidential position? Why do you pursue this line of volunteering?

Rodriguez: As SSA President I am required to organize meetings, delegate tasks, and educate the SSA membership of our organization’s objective and how to achieve it. My Freshman year at UWF, I noticed chalking in front of my Residence Hall with a drawing of the Flying Spaghetti Monster and quotes such as, “Are you an Atheist, skeptic, religious, curious?” and after attending a meeting I knew I found my place on campus. About 3 years later and I have held 3 different Officer positions: Vice President, Events Coordinator, and now President.

Jacobsen: What personal fulfillment comes from it?

Rodriguez: Personally, I see SSA as a safe place for those who do not feel comfortable expressing their curiosity and questions regarding Secular values and issues. SSA invites everyone regardless of religious/non-religious background. The organization is meant to educate the masses on what the separation of church and state entails as well as provide support for the campus, its students, and the surrounding community.

Jacobsen: What are some of the more valuable tips for campus secularist activism?

Rodriguez: Inclusion, organized debates (guidelines for debate etiquette), volunteering, make your club stand-out on campus, philanthropies within your community (ex. gathering donations for homeless shelters), and make sure your campus’ SGA sees your club tabling and hosting events in order to show them your organization needs their support.

Jacobsen: What have been some historic violations of the principles behind secularism on campus? What have been some successes to combat these violations?

Rodriguez: One of the major historic violations of secularist values would be the use of free speech on campus. The UWF campus is very open to free speech, we have a mixture of activists holding up signs outside the library referring to Governmental and Societal issues as well as religious personnel either passing out flyers or spewing scripture through a megaphone. SSA at UWF has hosted various events on campus too such as, the Southeast Secular Student Conference, Stone-a-Heathen, Graveyard of the Gods, and others. I’d say our campus takes a win for combatting secular principle violations.

Jacobsen: What are the main areas of need regarding secularists on campus?

Rodriguez: Given West Florida is a very conservative area, the secular population is quite underrepresented. So, I would say representation of secularists and their values is of great need both on campus as well as in the surrounding community.

Jacobsen: What is your main concern for secularism on campus moving forward for the next few months, even years?

Rodriguez: My main concern is reaching out to the student body and finding those who are lost or need guidance in reference to secularism. As President, my short-term goal is to gather and retain a larger membership while my long-term goal is to show the entire student body and faculty/staff that SSA is diverse and here to provide support for its members and the community as a whole. This will be achieved through philanthropies, volunteering, and activism.

Jacobsen: What are the current biggest threats to secularism on campus?

Rodriguez: Underrepresentation of secular values across campus.

Jacobsen: What are the main events and topics of group discussions for the alliance on campus?

Rodriguez: We discuss secularism around the campus, community, and national/international governmental issues. Meeting topics vary but we will be posting a list of the intended meeting topics and possible events by mid-August on our Facebook Page!

Jacobsen: How can people become involved and maintain the secular student alliance ties on campus?

Rodriguez: The most important thing is to come to meetings! We will be having them on the bi-weekly basis starting late August. Also, feel free to follow the SSA at UWF facebook page at: https://www.facebook.com/groups/ssa.uwf/ or email us at ssa@uwf.edu.

Jacobsen: Any feelings or thoughts in conclusion?

Rodriguez: Thanks for reaching out to us for an interview! Excited to read what you gathered from everyone!

Jacobsen: Thank you for your time, Carla.

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2022-12-10

This Week in Humanism 2017–09–10

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/09/10

“It is difficult to define, but it’s a growing movement. Transhumanism has its own central organization (Humanity+), its own demographic base (Silicon Valley), even its own political formation (the Longevity Party).

On one level the movement’s goals appear benign. One of its key documents, “Principles of Extropy,” sums up the basic values of transhumanism: “perpetual progress, self-transformation, practical optimism, intelligent technology, open society, self-direction, and rational thinking.” The local Rotary Club would not object.

But the fundamental ambition of transhumanism is more problematic. Its architects champion a use of technology to accelerate the evolution of humanity so radically that at the end of the process humanity as such would disappear. A superior posthuman being would emerge. According to Wikipedia, “Transhumanism is the intellectual and cultural movement that affirms the possibility and desirability of fundamentally improving the human condition through applied reason, especially by developing and making widely available knowledge to eliminate aging and to greatly enhance human intellectual, physical, and psychological capacities.” From its inception, the abolition of human death and aging has been one of the goals of transhumanism as it engineers a new being freed from the biological constraints of the current human condition.”

Source: https://www.americamagazine.org/politics-society/2017/09/05/whos-afraid-transhumanism-we-all-should-be.

“ISLAMABAD — The Higher Education Commission has included a project on Sufism in its Public Sector Development Programme as it plans to set up a Centre of Excellence on Sufism, HEC Chairman Dr Mukhtar Ahmed said Saturday.

HEC Pakistan and National University of Medical Sciences (NUMS) organized ‘An Evening with Rumi’ to feature Maulana Jalaluddin Rumi’s Concept of Divine Love and mark the launching ceremony of Bishnau, a book by Dr Aziz Ali Najam, Provost, SPD, NUMS here at the Commission Secretariat.

Dr Mukhtar Ahmed, Chairman HEC was chief guest on the occasion while Lt. Gen. Syed Muhammad Imran Majeed, Vice Chancellor NUMS was the guest of honour. Both the dignitaries formally launched the book.”

Source: https://en.dailypakistan.com.pk/pakistan/hec-plans-to-set-up-centre-of-excellence-on-sufism/.

“Atheism is a word that carries with it a considerable burden.

It’s weighed down by the venom others sometimes inject it with, a venom streaked with moral condescension and a naiveté based in too much humanism. This is a hard yoke to shed, and the word never usually ushers in a philosophical discussion, but instead more of a disingenuous inquiry. “You’re an atheist?” — eyes glaze, the middle-distance emits an intriguing light.

I’m not here to pitch atheism, or theism or anything in between. I’ve found in reading though, that there is a presentation of atheistic philosophy that I think everyone would do well to heed. It is not focused on the main question most people think of when the debate between atheists and theists begins: the belief in whether there is a God. Instead, this strain of “atheism,” seems to actually focus on engaging with the natural. Of course, a strong sense of naturalism can lead to a rejection of God, but there is more to it. Atheism can extend outside the realm of religious things, or at least be practiced without explicit attention to religion, which makes its message one of encompassing profundity. This philosophy is a humanism made brighter by atheism, a study of this world made clearer by lack of a heavenly pivot. Put simply, it is a call to engage.”

Source: http://wfuogb.com/2017/09/atheistic-philosophy-offers-liberating-worldviews/.

“On Monday 11 September, the Court of Appeal will reconvene to conclude its hearing of the ongoing case to secure legal recognition for humanist marriages in Northern Ireland. The case involves humanists Laura Lacole, a model and public speaker, and Eunan O’Kane, a footballer with the Republic of Ireland and Leeds United. The couple, backed by Humanists UK, won their case at the Belfast High Court in June, and had a legal humanist wedding ceremony later that month. But the Government of Northern Ireland is now attempting to prevent any further legal humanist marriages from occurring.

Humanists UK Chief Executive Andrew Copson commented, ‘It was a privilege and a joy to attend Laura and Eunan’s legal humanist marriage and hear them share their vows in a ceremony reflecting their humanist beliefs and their love. The idea that other couples should now be prevented from having that same right and opportunity is reprehensible. Humanist marriages are already legal in Scotland and the Republic of Ireland, and we can’t see why non-religious people in Northern Ireland deserve anything less. We hope this appeal fails, the High Court decision in Laura and Eunan’s favour is allowed to stand, and government officials in Northern Ireland call a halt to their crusade against our equal rights.’

The past few weeks have also seen the release of the latest statistics on the number of marriages by religion or belief in Scotland — the one part of the UK where humanist ceremonies are currently recognised. There were 4,912 humanist marriages in 2016, up from 4,621 the year before — representing over a third of all religious or belief-based marriages. The Church of Scotland performed 3,675 marriages, compared with 4,052 the year before, while the Roman Catholic Church performed 1,346 marriages, compared with 1,438 the year before.”

Source: http://www.politics.co.uk/opinion-formers/humanists-uk/article/court-of-appeal-hearing-set-for-11-september-in-northern-ire.

“ Muslims across Myanmar have been facing oppression under the civilian government led by State Counselor Aung San Suu Kyi, a rights group said Wednesday.

The Burma Human Rights Network (BHRN) said in a 104-page report that persecution of Muslims in Myanmar has been on the rise with restrictions on national identity documents and places of worship and the creation of no-go zones for Muslims over the past five years.

The group said conditions for all Muslims throughout the country have worsened five years after violence broke out between Rakhine Buddhists and Rohingya Muslims in the western state of Rakhine, which left over 100 people dead and tens of thousands displaced.

“Across the country, ‘Muslim-free zones’ have been formed, while Muslim places of worship have been shuttered or rendered unusable,” the BHRN, which was founded in 2012, said in the report.

The report, based on more than 350 interviews during eight months of fieldwork in 46 towns and villages across the country, provides compelling evidence of the ongoing systematic persecution of Muslims well into the era of “pseudo-civilian rule,” said the group.”

Source: https://pakobserver.net/myanmar-muslims-persecution-not-shaken-humanism-world/.

“Emma Thompson gives her best performance in years in “The Children Act,” a gripping drama that asks tough questions about law and faith, while examining the limits of personal freedoms and the role of the state.

The adaptation of Ian McEwan’s acclaimed 2014 novel features Thompson as Judge Fiona Maye, a workaholic whose equilibrium is shattered when her husband tells her he wants to have an affair. At the same time, she must decide whether or not to allow a young Jehovah’s Witness named Adam (Fionn Whitehead) to adhere to the tenets of his religion and refuse a life-saving medical procedure. Her conversation with Adam in his hospital room leaves her unmoored, and provides Thompson with a chance to deploy all the tools in her acting arsenal.

“The Children Act” premieres at the Toronto Film Festival, where it is looking for distribution. Thompson spoke with Variety about the film’s message, Hollywood’s superhero obsession, and the virtues and demerits of Netflix.”

Source: http://variety.com/2017/film/markets-festivals/emma-thompson-wonder-woman-netflix-1202552228/.

“ Boko Haram, dubbed the most violent terrorist group globally in modern times, with the largest casualty per human head, aims to revive the Islamic System that ruled the regions of old Sudan before colonization by the French and British empires from 18th and 19th Century. They detest freedom, education and democracy as a system of living, and prefer the clueless stone-age, to modern livelihoods. Also, they revived human slavery. It was during this Eid Celebrations Break in Kano, as I was researching on the atrocities by Buddhist Terrorists on the Rohingya Muslims, over whose religion is more peaceful, that your latest video popped up in the news. In the video, you were mocking the Nigeria military’s missed target to capture you in 40 days, dead or alive.”

Source: https://www.naij.com/1124232-an-atheists-response-abubakar-shekaus-latest-video-by-humanist-mubarak-bala.html.

“Iwant to take some time to write about secular humanism and news in Latin America and how that impacts the direction I’m considering taking this blog in. If that interests you I’d love for you to stick around and let me know what you think!

As a blogger I’ve covered a lot of different topics with varying degrees of skill and professionalism. That being said: I’ve not seen any writers consistently and professionally write about secular humanism from a Hispanic point of view (in English), despite the advent of numerous writers and activists talking about atheism, agnosticism, free-thought, and more from a Hispanic and/or Latinx/Latino/Latina point of view. It’s neat to see and read of individuals with a vaguely similar cultural background to my own but it’s a bit disappointing to not see anyone consistently tackle the topics that could easily lend themselves to being discussed by intelligent and compassionate Hispanic and Latin American secular humanists, at least not in English.”

Source: http://www.patheos.com/blogs/singod/2017/09/contemplating-secular-humanism/#ckycvdjM9MW6DgFI.99.

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2022-12-10

This Week in Science 2017–09–10

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/09/10

“There’s nothing particularly alarming about the aroma of acetophenone, a chemical whose sweet smell reminds people of almonds.

But for a set of mice in Atlanta, it became a source of fear. Brian Dias of Emory University repeatedly let them sniff the chemical, then gave them mild electric shocks, until the mice learned that the smell was a sign that something bad was about to happen.

But the real news came a generation later. The offspring of that first group of mice also reacted in fear at the smell of acetophenone, even though they had never experienced an electric shock themselves.

And their own offspring — now two generations removed from the shock experiment — also inherited a fear of the distinctive smell.”

Source: http://ottawacitizen.com/technology/science/can-we-inherit-fear-and-other-mind-bending-questions-being-raised-by-science.

“Women at this year’s Vancouver Fringe Festival are donning their lab coats and space suits, and wrestling with cryogenic freezing, GMO apocalypses, atomic particles, and neurobiology.

Female characters are delving deep into sci-fi and science — a sign, perhaps, that women have fully busted into these once male-dominated fields in force?

“I find that in the science and technology world there is quite a bit of the attitude — even in very progressive fields — that women aren’t good at science,” says Mily Mumford, whose Fringe solo show Distractingly Sexy is precisely about that topic. With an undergrad degree in neurobiology and a master’s in interactive technology, the multitalented Vancouver actor and playwright behind sci-fi–happy works like Frankenstein, 1945 andGeneration Post Script is speaking from experience. “It’s been dominated by males for so long they believe women can’t do it — even though neuroscientifically there’s no difference in the brain.”

Source: https://www.straight.com/arts/960591/women-get-their-science-vancouver-fringe-festival.

“The sting of rejection doesn’t just linger, it leaves us writhing emotionally — often as we challenge the healthy upper human limits of carb loading. Still, not all heartbreak is created equal. With regards to unrequited feelings, there is a hierarchy of suck and science can prove it.

A new study out of Cornell University examined two types of rejection to see which was more crushing, being rejected or being rejected for somebody else. And yes, the latter hurts more, by far. The authors write that “while nobody likes to be rejected, these rejections vary and some feel worse than others.” Something to trot out next time you’re competing with friends in the heart stomp olympics over a bottle of red.”

Source: http://www.cbc.ca/life/wellness/the-worst-feel-science-knows-which-type-of-breakup-hurts-the-most-1.4281587.

“After you hurt someone’s feelings or do something wrong, it turns out that saying sorrymight not be the best solution. In fact, an apology might just add fuel to the fire, a recent study by researchers from Dartmouth College and the University of Texas has found.

To assess the impact of apologies after social rejections, researchers approached thousands of people and asked them questions and had them participate in experiments. When asked to write “a good way of saying no,” 39 percent of participants included an apology in their notes with the belief that they’d lighten the situation. However, when they were put on the receiving end of these apologetic notes, they reported feeling more hurt.”

Source: https://www.entrepreneur.com/article/300055.

“As hundreds of thousands of students and academic staff return to their respective colleges and universities in cities and communities across the country, they are no doubt inspired by the famous words of Carl Sagan: “Somewhere, something incredible is waiting to be known.”

Yet for nearly a decade, the government of Canada has failed to keep pace with other countries in supporting the pursuit of knowledge. Scholars, scientists and students wishing to pursue independent research have seen a decline of available resources of about 35 per cent. Canada is no longer in the top 30 nations worldwide when it comes to total research intensity.”

Source: http://www.huffingtonpost.ca/james-compton/trudeaus-liberals-need-to-get-science-right-right-now_a_23201768/.

“What are hurricanes?

Hurricanes are part of a family of storms called tropical cyclones — storms that rotate rapidly around a low-pressure centre and produce heavy rain and strong winds. If one of these storms hits a sustained top wind speed of 119 kilometres an hour and appears in the Atlantic or eastern North Pacific, it qualifies as a hurricane. (Similar storms in the western North Pacific are called typhoons.) The Saffir-Simpson hurricane wind scale goes up from there, through to Category 5, which has no ceiling and represents storms with wind speeds greater than 252 km/h. Anything from Category 3 and up is a “major” hurricane.

How do hurricanes form?

Hurricanes begin as atmospheric disturbances over the tropical waters due west of Africa near the Cape Verde islands. Typically, when sea-surface temperatures are above 26.5 C, water vapour from the ocean condenses and releases heat, which rises and generates an inward movement of air. The air begins to spiral toward the centre of the disturbance, which graduates to a tropical depression and then a tropical storm. As long as winds in the upper atmosphere do not produce a shear force to disrupt the system, it can increase in height and breadth until it reaches hurricane status, gaining strength as it moves westward toward the Caribbean and picking up energy from the warm Atlantic waters.”

Source: https://beta.theglobeandmail.com/technology/science/hurricane-irma-how-do-hurricanes-form-understanding-the-science-behind-the-storm/article36221091/?ref=http://www.theglobeandmail.com.

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2022-12-10

Interview with Derek Gray on All Things Personal, Canadian, and Religious (Or Irreligious)

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/09/05

Was there much religion in family upbringing?

None at all really. I can’t think of a single member of my family, including grandparents, who ever even mentioned religion in a significant way. My father was staunchly agnostic. Christmas was celebrated with an intense level of decoration, including the occasional religiously-themed decoration (and the songs of course) but these were just that — decorations only, out of tradition.

Was the part of Canada in which you grew up religious or more irreligious than the national average?

I could be totally wrong, but I would say average or below-average religiosity probably, in the Durham Region of Ontario. I can recall a friend or two who went to church but were granted the choice to stop attending even before they were in their teens. I do remember the uncomfortable feeling of listening to the Lord’s Prayer in primary school and at Cub Scouts…

How did you become formal irreligious, an atheist, in Canada?

I was always a passive atheist and tended to just think of religion for the benefits it may have provided anthropologically in the past and present (e.g. reading the Bible purely to better understand literary references.) I took more interest in South-Asian religions and language after meeting my wife, who was raised Hindu (we had a full-blown Hindu wedding.) We still participate in and take our kids to cultural events which are technically religious but more social than anything.

Until 2015 it never really crossed my mind to start getting involved more formally. At that time I wrote a letter to the editor to protest retaining the Lord’s Prayer at city council meetings, eventually giving a deposition to city council in person. So I have continued to be involved since then in whatever ways my time allows.

What is your best argument for irreligion?

The mere fact that thousands of religions have come and gone, evolved, transformed, and continue to be invented tells me that the common morals we have cultivated in modern secular societies are coming from human societal evolution, not from religion. If religion has to keep playing catch-up to modern context and morals, why not just avoid the trouble and focus on those shared values without the unproven and baseless mysticism? Like “alternative medicine”: when it’s proven to work we just call it “medicine.”

What is the long-term future, say 50 years, of religion in Canada?

I am actually optimistic on this front that the significant decreases in religiosity will continue to grow unabated. The rises in the “religious right” in my mind are death-throes. With declining influence, they must make bigger noises. That’s not to say we shouldn’t be vigilant. We can’t ignore bigotry if we want to keep the momentum towards eradicating religious privilege. But the bad behaviour of the extreme will only serve to repel more people at a faster pace in my opinion. Hopefully that’s not just Canadian nice-guy naivete on my part. I think we’ll be rid of the remaining publicly-supported separate Catholic school systems. I hope my children will think it utterly absurd that their parents had to vote in elections inside a publicly-funded Catholic school plastered with crosses in a secular democracy. Just as there are so many secular Jews, who don’t believe but maintain a culture through religiously-based customs, I think we’ll see the same thing from other faith communities in the future.

What is its near-term future?

There are a lot of difficult conversations that people are avoiding or responding to with too much emotion and opinion and not enough end-game goal-setting and proper understanding of the law. So we have to keep those conversations going by listening to, rather than pummelling, those few who are level-headed in their arguments yet attacked, amazingly, by polar opposite camps simultaneously. In the near term I think we’ll see more capitulation from religious institutions on the topics of medically-assisted dying due to the overwhelming majority support for it. There will continue to be turmoil in Quebec (and other areas of Canada as well) as we try and reverse the slippage of tolerance and try to balance that with legitimate criticism.

What are perennial threats to non-belief in Canada?

I could be wrong, but I think we’re on a pretty good trend. How can we speed that up? We need to drill into people that no-religion does not mean no-morals. We need more emphasis on how donating to overtly secular charities is the more virtuous path. Speak up when public institutions (schools, police departments, etc.) or your workplace unthinkingly place faith-based organizations on a pedestal when secular options are available (e.g. local food-bank vs. anit-LGBT Salvation Army.) In most cases this is done because this is just unconscious bias — it’s that bias that is the threat.

What are the bigger areas of social discrimination against nonbelievers in Canada?

Probably the idea that as a non-believer you and your children will lack the virtue of “faith,” and that when we argue for reasonable separation of church and state, it is bigotry against us to say that it must be because we lack this “virtue.” People like those at the Centre for Bio-Ethical Reform (anti-choice and anti stem-cell-research group) would have you believe any one who disagrees with their obvious Catholic ideals are little more than child murderers. And you still have national media outlets such as the National Post publish anti-atheist columns with bigotry that would be absolutely unthinkable in this day if the word “Jew” or “Muslim” were inserted in place of “Atheist.” Hate speech against atheists in the world is always the lowest priority. Good luck if you are an Ex-Muslim! You’ll be attacked by both white-nationalists and Muslim leaders simultaneously!

What are the bigger areas of political discrimination against nonbelievers in Canada?

Some provinces have had the will to change, but some still maintain the horrible pandering to Catholic votes and the fear of tearing down a system of inequality counter to the Charter of Rights and Freedoms that is the publicly-funded Catholic school system. We have the same problems with Hospitals systems run by religious institutions — they take public funds but then expect the privilege to opt out of Canadian laws at the same time.

What are the bigger areas of legal discrimination against nonbelievers in Canada?

Legally, and I have little hope of this changing soon (though there are trickles of good news here and there,) the huge sums of money wasted in the form of tax-breaks for religious institutions is just appalling. They provide a service to their members that should be taxed as any other. Let my taxes go to community centres and libraries that benefit everyone. That and the blasphemy laws, but hopefully it looks like those are headed for the trash bin of history.

What are the positives of religion?

This question can be interpreted in different ways. One can ask “what are the positives found uniquely in religious settings” and I would say little positive remains today that can’t also be found elsewhere (though perhaps not as ubiquitously or within a reasonable radius.)

But the question could instead be simply “what are the positives often found in religious settings” and I would have to credit the widespread motivation it provides to have cultural communities come together at regular times throughout the year. For example, I would be hard-pressed to give my children a sense of their Bengali culture without the social impetus to gather together and celebrate.

Who are people attempting to move the conversation within religion to a higher plateau, a more progressive platform?

Probably Gretta Vosper, the former atheist minister in the United Church of Canada is one — you don’t get much more progressive in religion than admitting you don’t believe in God, right? At that point you really give yourself and others the license to cherry-pick only the good parts. There is also the Clarion Project’s founder, Pakistani-Canadian Raheel Raza, a moderate Muslim who fights for gender-equality and against racism, as well as radical Islam/Islamism.

Who is a personal hero for you?

I’m not sure about personal heroes, but there are some people who are very influential in my thinking and attitudes (even if I don’t always agree 100% with everything they say). One would be Ex-Muslim Eiynah (NiceMangos) because she is one of the few who digs into those difficult conversations about just how difficult it is to maintain a flow of valid criticisms of religion, while at the same time countering anti-Muslim bigots. I think Anthony Magnabosco is inspiring for teaching Peter Boghossian’s Street Epistemology techniques by example — the nicest possible way to have a dialog with believers. He should be an honorary Canadian.

What is a better book on non-belief in Canada?

I can really recommend “The Atheist Muslim” by Ali Rizvi. He is so measured, logical and clear in his writing, it was a pleasure to read. The chapter on “Islamophobia” is especially relevant and unique and will challenge your own gut feelings.

Who, naming names, are attempting to either argue for the traditionalist, even fundamentalist, religion in Canada? Also, who are closet religious-minded individuals who are attempting to rebrand religion, especially Christianity, and sell it to the modern generations such as the, as they’re automatically labelled, the Gen Xers and the Millennials?

Andrew Scheer, the current leader of the federal Conservative party is the person I’d be most concerned about because he may not openly argue for fundamentalist Christian-based laws but he is extreme and could cause much trouble should he win a federal election. The following that Jordan B. Peterson has amassed is incomprehensible (and lucrative — hundreds of thousands of dollars a month for him.) It seems based on word salads of little meaning, often of a traditional Christian (read: sexist) mentality hiding behind the veneer of professorship at the University of Toronto. I’m also irritated at the Centre for Bio-Ethical Reform and their callous advertising campaigns, pretending that their arguments have anything other than Catholic fundamentalist superiority-complex behind them.

What are your major initiatives the irreligious movement in Canada in the coming months?

As I touched on earlier, I think we need to keep on the offensive and support legal challenges such as the one by OPEN to roll back the public funding for religious schools. We also have to focus on denouncing the vocal bigotry against Muslims.

Any feelings or thoughts in conclusion?

Thanks Scott, for making me think about these questions. I am far from an expert or historian on the irreligious movement, but I try my best to listen and learn from others. Having a place like Canadian Atheist to contribute stories on local events, and curating news for our social media accounts has kept me busy and engaged on a daily basis.

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2022-12-10

This Week in Science 2017–09–03

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/09/03

“Leaf size varies by over a 100,000-fold among species worldwide. Although 19th-century plant geographers noted that the wet tropics harbor plants with exceptionally large leaves, the latitudinal gradient of leaf size has not been well quantified nor the key climatic drivers convincingly identified. Here, we characterize worldwide patterns in leaf size. Large-leaved species predominate in wet, hot, sunny environments; small-leaved species typify hot, sunny environments only in arid conditions; small leaves are also found in high latitudes and elevations. By modeling the balance of leaf energy inputs and outputs, we show that daytime and nighttime leaf-to-air temperature differences are key to geographic gradients in leaf size. This knowledge can enrich “next-generation” vegetation models in which leaf temperature and water use during photosynthesis play key roles.”

Source: http://science.sciencemag.org/content/357/6354/917

“The head of the world’s largest general science organisation has accused the Trump administration of paying “scant attention” to research and lacking understanding of scientific thinking.

Dr Rush Holt, chief executive of the American Association for the Advancement of Science (AAAS), pointed to the “great slowness” in appointing people with a scientific background to senior positions.

And he said that scientists had “not been at the table for most of the policy discussions”.”

Source: http://www.independent.co.uk/news/science/donald-trump-administration-science-scientific-thinking-climate-change-white-house-a7925681.html

“A new partnership between The Neuro and F1000 will create a publishing platform for researchers that will speed the progress of neuroscience discovery.

The Montreal Neurological Institute and Hospital of McGill University (The Neuro) is partnering with F1000, a provider of support services for researchers, institutes and funders, to create a new open research publishing platform called MNI Open Research.

MNI Open Research will allow Neuro researchers to publish research outputs within days of submission. Through this platform, invited peer-review will take place on an open basis, ensuring transparency. All data involved in studies will be published, including null results, so that researchers from other institutions can avoid wasting time on experiments that have already proven fruitless.”

Source: http://publications.mcgill.ca/reporter/2017/08/onward-to-open-science/

“In the first episode of the space drama “The Expanse,” two characters are getting busy when the artificial gravity malfunctions. Elegantly, the pair floats up into the air, their cosmic coitus uninterrupted by the glitch, until the gravity slams back on and they collapse onto the bed below.

As it turns out, sex in microgravity is a bit more complicated than that and other onscreen depictions might have you believe.

With NASA, the European Space Agency and other outfits declining to address the subject of hanky-panky in space, the official position seems to be that there has never, ever been any. (If there has, nobody’s talking, not even the only married astronaut couple to have been in space together, NASA’s Mark Lee and Jan Davis). It’s also possible, though, that nobody has had space sex — and for good reason.”

Source: https://www.cnet.com/news/space-sex-science-nasa-esa-zero-gravity/

“So you fell asleep easily enough, but now it’s 3 a.m. Your mind is spinning, and rest is elusive. You’re reliving every foolish or embarrassing thing you did in the past 24 — or 48 or 72 — hours, and that is a lot of material to run through. And you simply can’t stop.

Except maybe you could, if only you knew how to be mindful.

“When you’re caught in that loop of rumination, that’s very real, and it creates very intense feelings,” explains psychologist and journalist Daniel Goleman, who reported on brain and behavioural sciences for the New York Times. “If you’re mindful, you realize it’s just a thought. You don’t have to believe your thoughts. You can question them, and that changes them. It takes energy from the brain that creates the heaviness. Looking at it in a different way makes the rumination less intense.””

Source: https://www.thespec.com/whatson-story/7533371-what-science-says-about-meditation/

“You know the drill. The head of the Environmental Protection Agency (EPA), Scott Pruitt, has been asked about something scientific and has said something ludicrous in response.

Shortly after announcing that he wants climate researchers to “debate” climate deniers on live TV, he gave a characteristically painful interview to a Texas radio show. Just after appearing to endorse peer-reviewed science, he added that “science should not be something that’s just thrown about to try and dictate policy in Washington DC.”

The idea that science should not dictate nor influence policy is insane. It really doesn’t need to be said that science is one of the key foundations of modern society.”

Source: http://www.iflscience.com/environment/epa-chief-scott-pruitt-science-dictate-policy/

“We live in a bewildering, interconnected world of technology and massive datasets underpinned by major advances that science is delivering at an apparently accelerating pace. However, it seems that the population is increasingly isolated from any understanding of the science and technologies that seem to rule our lives.

How do we gain access to what is really happening in a world where pseudoscience is digested by the masses, while real science influences nearly everything and provides those who can use and manipulate it with great power?

How can we ensure that people are better able to assess information in a way that leads to better choices for society and the planet? For me, the answer is education, including robust science education, at every level of society.””

Source: https://www.timeshighereducation.com/opinion/letters-science-for-all

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2022-12-10

Interview with Cleopatra Yvonne S. Nyahe — Co-Cordinator, Humanist Services Corps

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/09/03

Scott Douglas Jacobsen: What was family background — geography, culture, language, religion/irreligion, and education?

Cleopatra Yvonne S. Nyahe: I grew up with three sisters and one brother. My mother was a very important figure in my life as a child and still is to this day. She was a seamstress and a teacher, a chef, a bar tender. She basically did any job she could to take care of us. When she married my step dad, a teacher, we moved around the country a lot because of his job but I was born in the Volta region of Ghana. I was raised in a Christian home and religion and spirituality is something that’s really important to my mother. Sunday church was something we did together as a family. I really enjoyed the process of dressing up in my best outfit and singing and dancing at church with my family. After service, we would make a huge meal at home and have a big lunch. Sundays were always good days, they helped bring my family closer.

I went to primary school in different places because of my step dads job. I was a shy kid and found it difficult to make friends so I was determined to go to boarding school when I went to high school. Boarding school was an interesting experience, it made me realize that I didn’t enjoy being away from my family. As the 3 years progressed I started to make more friends and started to come out of my shell. After high school I studied a short course in graphic design and did several small jobs. I then did au pair jobs until i started working with HSC.

Jacobsen: You are the co-coordinator for the Humanist Services Corps. What is it? How does the position work? Why do you pursue this line of work?

Nyahe: I am currently only program coordinator for HSC on the ground in Ghana. My job is managing the program here in the northern region. I oversee our volunteers and the projects we do with our partner organizations.

When I started this work, I was just a volunteer with the intent to stay a couple of months. I realised then that there were lots of nongovernmental organizations in the northern region being run by foreigners. I realised that lots of Ghanaians in the South didn’t even know some of the big issues the northern region had, one of the biggest being the Alleged witch camps here. People were just not interested in doing voluntary work or getting involved with NGO’s because it is often seen as a career with little benefit and people have huge financial responsibilities. The economy isn’t at its best so people would rather have high paying jobs even if it means giving up their passion for human rights work.

I realized there is a need to get more Ghanaians involved in this aspect of the countries development. I wanted to show my people that the face of change and development doesn’t always have to be a foreign one. That we too are capable of helping people to achieve positive change.

Jacobsen: What personal fulfillment comes from it?

Nyahe: I enjoy the interactions I have with members of the local communities here in the North. I enjoy the reactions people have when they realise I am actually not one of the volunteers (which is always peoples first assumption).

They ask if I went to school and lived abroad or come from some western country. I enjoy talking about how succeeding in your work does not depend on the colour of your skin, level of education, what kind of economic or social background you come from. Your passion and perseverance are what matters the most and that the reason for my success is that I truly care about the work we do here.

Jacobsen: How does the general public view the Humanist Services Corps compared to other organizations?

Nyahe: People from the humanist community agree with our philosophy and methods of working; the idea that we want to empower people with the right skills and tools to be the face of their own change instead of coming in and doing everything ourselves. We want to leave people with sustainable skills and ways to achieve long term positive change. It’s not just the humanist community that has realised how ineffective service without long term sustainability effects communities in the long run. This means our approach takes more time, changing the way people in the communities feel and about receiving service is no small task. They have become accustomed to quick and short term solutions to their problems. That’s why the work we do requires a lot of patience and open mindedness. You have to understand why someone who is disadvantaged would want to fix their problems quickly. It is our job to respectfully show them has more benefits not just for them but also for their children’s children.

Jacobsen: How do the provisions of the Humanist Services Corps differ from others?

Nyahe: We differ from other service groups because we focus on providing skills, tools, and knowledge. It’s the same concept of, Give a man a fish and you feed him for a day; Teach a man to fish and you feed him for lifetime. Our main goal is to provide something that will last these communities a lifetime. Long term change is our main focus. Not to say that short term goals are not important but, we want the short term goals to line with our long term ones. An example of this is the agriculture training we do with the women living in the accused witch camps. We teach them how to grow and process Shea nuts to make Shea butter and other things. This helps them become self sufficient. Because they now have this knowledge they are able to do this process on their own. They have even been able to start small businesses to support themselves.

Jacobsen: What has been one of the most touching stories you’ve ever personally witnessed or heard of through the Humanist Services Corps?

Nyahe: In my first year volunteering for HSC, one of my projects was interviewing women in the Kukuo camp who had been accused of witchcraft. The accused women in the northern region are often banned to live the rest of their lives in the camps with other accused women. In the camps, life is difficult for the women who are mostly old and fragile. They don’t have access to some of their basic necessities such as food and clean water.

I was interviewing a woman in her 80’s who had been at the camp for 25 or so years. Before she was accused she had two sons and one of them suddenly fell ill. He was rushed to the hospital and sadly died on the way there. Her other son brought his brothers corpse back and left it at his mother’s door because he believed she had killed him. He then went to gather the village youth who lynched her with stones and sticks for being an evil mother. She run to a family member’s house and was sneaked out of town in the middle of the night to the Kukuo camp for alleged witches and has lived there since without any family support. She hasn’t seen her other son since.

This story really touched me because you often hear stories of neighbours, co wives and aunts and uncles accusing women of witchcraft but this woman’s own son did this to her in the same moment she lost her other son. She lost both sons on the very same day. It was heart breaking for me to hear and I thought of my own relationship with my mother and how I couldn’t fathom my life without her. I couldn’t understand how someone could do such a thing.

Jacobsen: When coordinating, or co-coordinating, what is the process there? How do you do what you do there?

Nyahe: Well, my job is mostly managing and overseeing our volunteers, projects, and maintaining and building relationships in the community.

I also manage our relationships with our partner organizations to plan projects, meetings, field visits…etc.

It’s a broad position with ever changing tasks depending on what’s going on at any given time.

Jacobsen: What is your main concern for humanism moving forward into 2017–2020? How about into the next decades?

Nyahe: I hope to see the humanist platform grow in the next few years. I want the term Humanist to be a common term known to more people. Specifically speaking, I want more Ghanaians to know about the concept of Humanism.

Jacobsen: Thank your for your time today, Yvonne.

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2022-12-10

An Interview with Anton van Dyck — Secretary General of IHEYO

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/09/01

This interview has been edited for clarity and readability.*

Scott Douglas Jacobsen

So tell us about your background in humanism or ethical societies.

I think it all went quite naturally since both of my parents are non-religious and verbal in their political views. In Belgian education, we have a special subject. If you want to take religious studies like Catholicism and Protestantism, you can. But we also have a course specifically for freethinkers. As soon as you’re in elementary, you can take it. My dad was an educator like that. He did it for awhile. I was vaguely aware of the movement.

When I was abroad on an exchange programme in South Africa, I became aware that being an atheist — which not all humanists are, but most of them are — was not a common thing in many places. It was at that time that I started wondering about ethics, society and life stances. Once back in Belgium I decided, “I want to start studying and becoming politically active without picking a color.” A buddy of mine who was the leader of the Green party for the youth section told me to check out a group called Free Inquiry. “They’re a bit of a special organization”, he said. So one Monday night, I stopped by, went into a meeting, and never left. Now, five years down the line, I’m very active.

In terms of humanism itself, there are statements that are out from organization such as the American Humanist Association. Things such as the Humanist Manifesto. In that common thread, humanists will define it within their own framework. How do you define humanism or freethought yourself?

I had a pretty interesting conversation about that with the founder of the Church of Bacon.

[Laughing]

You might have heard of him, John Whiteside. We basically agreed the declarations for humanism weren’t very accessible because they are very precise and can be overly complex. After a brief discussion we decided to describe it in the following way: not being too much of a dick, but reserving the right to be somewhat of a dick when it’s necessary.

Have you heard of The Church of the SubGenius which had Reverend Ivan Stang? He was the co-founder for 30+ years. He retired. He had one principle: “fuck ’em if they can’t take a joke.” It sounds akin to that ‘reserve the right to be a dick some of the time.’

Yes, but at the same time we must be aware of what we’re doing and saying, which refers to the first part of that definition. We’re currently facing a huge problem on both sides of that spectrum. On the one hand we have Social Justice Warriors that fight for “intellectual safe spaces” and on the other hand we have a bunch of Trolls who push buttons to push buttons. Since ideas that aren’t allowed to be challenged downright scare me, I’d consider myself more on the side of the provocateurs. Unfortunately, the interaction between both sides today is often without any positive result and could even be considered intellectually impoverishing. Tolerance is both an active and a passive process. So in order for that debate to be fruitful, we need to find the balance between not being offended by everything and treating each other with a modicum of respect. And by “a modicum of respect” I mean phrasing, not censoring ourselves.

Comedy wouldn’t work without it — good comedy wouldn’t work without it. A good comedian knows exactly where the line is, crosses it deliberately, makes the audience laugh, and has them happy they crossed the line with them. I think somebody said that before me.

A State without comedians or where comedians have to be regulated is not a democratic state in any way.

Where everything starts with a glorious anthem song to the great leader before they do their comedy?

Yup, yup. According to Montesquieu you have the three state powers. Do you know this? The power to create law, the power to execute law and the power to enforce law. So you have judges, government, and parliament. But then, especially in modern western society, you have other very important powers such as the media, which plays an important role in a participating democracy. You also have the critics and the cynics. They all play the role of independent opposition, which you need to transcend partisan politics.

Those last two. They are the wild ones. The independent checks and balances that keep the other three in check.

Right, right, they are the independent judges in a way.

Yes, very much. Although more in the sense of administrative law: checking on good governance by holding politicians accountable to the principles of a transparent democracy.

With respect to IHEYO, what is your position? What are your tasks and responsibilities?

Right now, I am the Secretary-General. I do a bit of the administration and the executing work. When our president Marieke says, “I think it would be good to go in this direction,” I have to think of how it would be best to go about it. I think that’s the best way of putting it. I also do some of the secretarial work like write up the minutes, do some follow-up, send out some emails, and documents and all of that. It fits my personality.

What are you training for now, if anything?

I am finishing law school. So in Belgium we have a general forming bachelor, which is 3 years, then you have 2 years for specialization. I chose economic law, which is something very, very different from what people might think would be related to humanism. But for me, I have a strong fascination for how people unify themselves within organizations. You see the same thing in corporate law.

Big companies have legal entities. They structure themselves so they become effective organizations and that’s something I want to apply in my volunteering and, hopefully, professional career. I’ll see what comes my way. But it is definitely my intention to continue what I am doing on a volunteering basis, but more professionally.

What are ways for people to become involved in IHEYO, whether contacting on IHEYO, volunteering in some way, or writing?

Well, we have the platform, Medium, where we offer people a forum to put their ideas out there and to motivate them. That does come under the condition that they will get responses of people who have different opinions. By contributing to that, they are contributing to an international community of humanism, which we aspire to be. IHEYO has decided to focus more on providing the platforms for multi- and bi-lateral cooperation between all of the member organizations of IHEYO and IHEU.

We only have a few mandates, but there’s plenty of ways you can join. First, by looking up your local organization, and seeing what they’re all about. Maybe, if they don’t have any activities in international humanism, they can start them up, contact us about it, and we’ll help them partner up with other organizations and do projects to size. There are lots of possibilities. They can also join our working groups. We have one per region in the world (Americas, Africa, Asia and Europe) plus a comms group.

Recommended books? Or, if not books, authors?

I have a nice collection of books but my favourites are:

Heart of Darkness.

Fight Club by Chuck Palahniuk. The movie is very good as well [Laughing].

Those two, there are other notable ones. Then there’s Long Walk to Freedom by Nelson Mandela. This one formed my view while in South Africa because it is Mandela, man. Another one is by Jonny Steinberg called The Number: One Man’s Search for Identity in the Cape Underworld and Prison Gangs. It’s about the number. You have a very strange tradition there in crime culture. They have three gangs: the 26s, the 27s, and the 28s who have their own strange form of religion, culture, and language. It has elements of the mafia, tribalism, the military… Very, very fascinating.

Last one, what is the strongest argument you have ever come across for atheism or humanism?

The strongest argument for humanism would be that the existence of god is irrelevant for the question on what we should do when we’re alive. We should care for each other and try to be good people because it’s the right and rational thing to do, not because we need to save up “goodness-points” so we can go to heaven.

If you want to be truly humanist, it doesn’t matter what comes after life. It matters what you do here and do now.

Thank you for your time, Anton.

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2022-12-10

Talk with Gary Patterson — Member, SMART Recovery (Part 2)

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/08/31

Scott Douglas Jacobsen: How does your own background tie into them? What lead you to SMART Recovery, and the absolutely wonderful and magnanimous Shari Allwood?

Gary Patterson: My background, at least the first thirty-odd years of it was a dark, chaotic, self-destructive, drug, alcohol, and crime infested nightmare. To even vaguely understand you would have to go back to when I was four years old. My birth parents left me at a card game supposedly to ‘go to the store’ and never came back. I ended up being shuffled around from town to town, house to house, people to people I never had a clue who they were, why I was there, who I was, or just what the hell was going on and where were my mom and dad? My birth father did show up one day when I was ten and took me to live with him which led to the next three years of every kind of child abuse you can imagine until the police finally removed me from the home.

This led to foster care but by this time I was so messed up I didn’t want to be anywhere ‘they’ put me so I started to run away. I’d get caught, they’d put me somewhere else and again I would run away. This cycle of course eventually led me into the ‘Juvie” system. Still confused and by this time very rebellious I chose to live on the streets rather than be ‘placed’ somewhere else I didn’t want to be. I’ve never felt like I ‘belonged’ anywhere. Living on the streets, alone, at fourteen ultimately led me to the mental escape and emotional numbness of drugs and alcohol. At first, to eat I would go into a supermarket, take two slices out of a loaf of bread and put a package of bologna or ham in and eat it in the store just so I could have some food in my belly, eventually got caught doing that and put on probation.

Circumstances after that led to more running, stealing, more lock-ups, and then finally jails and prisons, a ‘revolving door’ type situation ensued for years. I was in a lifestyle where drinking and drugging constantly were not only acceptable, but fully expected behaviours. And so it was for the first thirty years of my life.

By the time I had finished my last stint of eight years the prison system had broken my spirit, beat me down and I knew I had to change my way of life or this was going to be all there ever was. I used that time to learn a trade which gave me the means to legally survive once released, but the drinking continued as always. I had been a heavy user of crystal meth and heroin in my teens and early twenties but by now the booze was adequately serving my perceived needs. I became a very high-functioning heavy drinker maintaining employment, a family, and even starting my own business. Incidentally, I have never engaged in any type of criminal activity since being released in October, 1987.

Then one morning my wife of fourteen years came to me and said “ Gary, I love you but I cannot stay and watch you drink yourself to death, the kids and I will not be here when you get home tonight” And they were gone. I’ve had suicidal tendencies off and on throughout my life with several attempts and now, having lost my wife and kids, home, and business it was something I seriously contemplated but decided instead to take myself across the country to be away from it all and just drink until it killed me.

I didn’t care. I had to retire from working in 2007, the heart attacks I had in the 90’s (five), finally wore me down to the point where I could no longer put in a days work, so that left ample time to actively engage in my morbid persuit. Thus, the five year isolation, which led to detox, which led to SMART Recovery. (in a nutshell)

Jacobsen: What is your main initiative or goal now in personal and professional life?

Patterson: My main initiative or goal in my life today is to pay-it-forward to try to help others find their path to freedom from the ugly, chaotic, self-destructive turmoil that is addiction so they may find some true meaning in their lives, as I have, without the need for mind altering substances or maladaptive behaviours.

SMART Recovery has become my main VACI (Vitally Absorbing Creative Interest), I am also a caregiver to a wonderful lady of 77 years who unfortunately has MS, and back into trying to play this guitar, so my life is more now than I ever thought it would be again, and SMART Recovery is the major reason for everything good in my life today.

Jacobsen: With your current position (if applicable, what is it…), what are your tasks and responsibilities?

Patterson: After an unbelievable ten months of sobriety I decided to take the FAST Distance Training to become a SMART Facilitator. Today, at 23 months sober I hold two regular face to face meetings and one Family & Friends meeting per week with an additional evening Family & Friends meeting set to begin August 25th, and about half way through my SROL (SMART Recovery On Line) training to facilitate one online meeting per week as well. So very busy with SMART in my retirement.

My tasks and responsibilities in this as I see them are first and foremost to maintain my own sobriety and well being so that I am able to inform, promote, and educate people about the SMART Recovery program and to create a warm, open, honest, welcoming, non-judgmental meeting environment where people can spend quality time working through recovery issues to learn new ways to make changes in thought processes and stabilize emotional turmoil to make the behavioural adjustments that lead to a healthier, happier, and much more fulfilling life.

Jacobsen: How does a science-based and non-faith-based — with or without religion as a component — treatment work compared to faith, religiously oriented, treatments?

Patterson: For me, the answer to this question is abundantly clear. A religiously oriented program can work…. for the religious, but, how on earth can we expect such a program to work for the millions of people on the planet with no religious affiliation to draw strength and support from?

Would a farmer consult a dentist on which crop to sew in which field this season? When all physical withdrawal symptoms have run their course, the only place left where an addiction survives is in our minds, this is in the realm of science. I don’t know about you, but I can’t count the number of times in my life, times of total despair and desperation when I have prayed for some relief and none came, so I relate that to trying to change my addictive behaviours by wishing they would go away.

Jacobsen: Thank you for your time, Gary.

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Talk with Gary Patterson — Member, SMART Recovery (Part 1)

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/08/30

Scott Douglas Jacobsen: You have an association with SMART Recovery. What is SMART Recovery? What is your relation with it as an entity?

Gary Patterson: I’ve been involved with SMART Recovery for almost two years now, since I last came out of detox. In my decades of drinking I would from time to time go into detox just, in my mind, as a matter of some warped sense of periodic self-care, but there had never been anything solid to hang on to in order to maintain any kind of prolonged sobriety afterwards so I always ended up drinking again days after, or more often than not the very same day I got out. I had tried the 12-step approach numerous times but could never resonate with their ideals and principles of the program and so carried on with a sense that nothing was ever going to work for me. While in detox this last time I saw a little 4″X 6″ card pinned to the corkboard with some information about SMART Recovery. Seeing it was something I had never heard of before I decided to check it out and began attending meetings. By chance there was a meeting scheduled for the evening of the day I got out and in retrospect that was what kept me from the liquor store that day. The first thing that hit me was how much practical sense this approach made to me. I consider myself a thinking man so a program that deals with thoughts, emotions, and behavior, a psychologically oriented approach peaked my interest and I found myself thinking…”what if?” I had been very much isolated for the five years leading up to this last detox, basically staying in my room drinking until I was almost out of booze, then sleeping pills to end the day by passing out only to wake the next day to start all over again. I have to give myself that after I got my license back this time I made a personal comittment never to drive after two beers and stuck to it, which led to my leaving the house only once per day to get my booze and maybe stop at the grocery store if it was one of those seldom times when I thought maybe I should eat something. That was my life for five years. These SMART meetings were so much different than anything I had ever experienced in an attempt at recovery, people actually calmly discussing issues among peers delving into the principles, practices and methods of SMART Recovery evoking real-time ideas, and SMART tools to try. The synergy in a room of like minded people working together to help one another and ourselves solve our personal problems in our quest for sobriety gave me a warm, safe, connected feeling I still have today.

Jacobsen: Why is the organization important?

Patterson: To my mind, if you consider the destruction, chaos, and dehumanization that are daily occurrences in our society, caused by the misuse of drugs, alcohol, and many other types of maladaptive behaviours and habits which inevitably cause us heartache, pain, suffering, and too often these days death, involving millions of people worldwide, it’s not rocket science to see the need for something out there more effective than what has been historically available. SMART Recovery is that ‘something’. A program with actual viable, practical, science-based, proven substance, to guide people to a place where learned self-management skills not only provide the tools to actively maintain sobriety, but creates a new perspective that enhances many other aspects of our daily lives. SMART Recovery is so much more, to me, than just an ‘addiction recovery’ program. It has led me to a place where I’m restructuring my entire life to be a more healthy, fulfilling and enjoyable existence…. and it works. I don’t have words to express adequate accolades for this organization. “ Discover the Power of Choice” resonates big time!

Jacobsen: What are some notable and touching experiences in working with them?

Patterson: You ask about notable experiences working with SMART Recovery. For me, as a Facilitator, it’s the level of support I get from the people in Mentor Ohio. Taking the training, preparing for, publicizing and starting a new meeting, as well as issues that come up in a meeting I may not feel qualified to adequately address myself, personal issues with my own journey while facilitating meetings, all covered with a profound sense that we are a team working together for a common purpose to help people end their suffering. These people have our backs every step of the way.

When there is an active, involved discussion in a meeting and someone says something like “wow, I never thought about it that way before!” and you can see it in their eyes, feel it in their body language, those ‘aha’ moments in the room give me goose bumps to this day. When someone keeps coming to meetings and you start to notice the growth and the confidence that’s building in that this can be done and in fact is happening, simultaneously deepens my resolve to continue with this endeavour.

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2022-12-10

A Compendium of Crimes and Criminals of the Eastern Orthodox Church — Part 2

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/08/29

I doubt this is comprehensive, nor is it representative of the positives of the church either; it is reportage on the reports from the news. I didn’t see a compendium, so decided write one.

This one comes in the form of the — common — use of religion as a political force. In this case, it is the Russian Orthodox Church used to prop up and support the corrupt autocratic oligarchy of modern Russia, which continues to annex, unfortunately for many including Canadian Ukrainians where I reside but also, Ukrainians born and raised in Ukraine.

As Human Rights Watch has reported on the issue, there remains consistent evidence that resistance to the Russian Orthodoxy can be an issue:

A pro-Kremlin television channel was at the scene almost instantly, cameras rolling. It later aired a story referring to the activists as “neo-pagans” and “members of a cell” who had “ammunition and psychotropic drugs” in their apartments. The head of the Church, patriarch Kirill, called the protesters “cultists” and “pagans”. (Gorbunova & Ovsyannikova, 2016)

As it is an Eastern Orthodoxy, it poses as an example, a case-in-series, of the harms of faith with this as an example.

Even with environmentalists and the Eastern Orthodox Christians here, this extends to Pokemon Go bloggers who are at the ripe age of 22 (Human Rights Watch, 2017).

This is in a country where it has been voted legal as part of ‘traditional values’ to be able to beat one’s wife (The Economist, 2017). It is near a par with the religious legalisms, for centuries, around women as property.

Of course, civil society groups worked to reduce the severity of prior laws attempting to instantiate this (Ibid.). As per usual, as with Poland and abortion with the Roman Catholic Church, women’s rights are being mocked with the Russian Orthodox Church wanting more severe punishments for women who step out of imposed religious lines, religious dogma and decree for how women should be — God forbid an independent woman emerges from their ranks. This extends in consideration of children too:

But the Russian Orthodox Church was furious. Scripture and Russian tradition, the church said, regard “the reasonable and loving use of physical punishment as an essential part of the rights given to parents by God himself”. Meanwhile, conservative groups worried that parents might face jail. They argued that it was wrong for parents to face harsher punishment for hitting their child than a neighbour would. (The Economist, 2017)

This is a major part of religion influencing tens of millions of people’s (children’s and women’s) lives (Cauterucci, 2017). And asking useless questions doesn’t help, “Is the Russian Orthodox Church serving God or Putin?” (Schmitt, 2017) I barely care about that question. I care about concrete questions affecting the lives of Russian citizens because of formal religion.

Bearing in mind, the majority of men in charge of a religion making commentary on the ways women should behave, tacitly, and what consequences are potentially or actually, explicitly, in store for them if they step out of the Russian Orthodox Church line, and the political line of the Putin Regime.

Religion may not be the source of all or even most ‘evil,’ but it is certainly facilitative in this case.

References

Cauterucci, C. (2017, February 8). Russia Decriminalized Domestic Violence With Support from the Russian Orthodox Church. Retrieved from http://www.slate.com/blogs/xx_factor/2017/02/08/russia_decriminalized_domestic_violence_with_support_from_the_russian_orthodox.html.

Gorbunova, Y. & Ovsyannikova, A. (2016, November 18). In Russia, Thou Shalt not Disagree with the Russian Orthodox Church. Retrieved from https://www.hrw.org/news/2016/11/18/russia-thou-shalt-not-disagree-orthodox-church.

Human Rights Watch. (2017, May 11). Russia: Pokemon Go Blogger Arrested. Retrieved from https://www.hrw.org/news/2017/05/11/russia-pokemon-go-blogger-convicted.

Schmitt, C. (2017, April 26). Is the Russian Orthodox Church serving God or Putin?. Retrieved from http://www.dw.com/en/is-the-russian-orthodox-church-serving-god-or-putin/a-38603157.

The Economist. (2017, January 28). Why Russia is about to decriminalise wife-beating. Retrieved from https://www.economist.com/news/europe/21715726-it-fits-traditional-values-lawmakers-say-why-russia-about-decriminalise-wife-beating.

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2022-12-10

An Interview with David McGinness — SSA President, California State University San Marcos

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/08/27

Scott Douglas Jacobsen: What is your family background — geography, culture, language, religion/irreligion, and education?

David McGinness: Good Morning, Scott: For the most part, I was raised Catholic because of my mother. My sister and I would attend Sunday school, the family would go to church once a week, we would pray before dinner and occasionally before bed. After my mom passed away, when I was 9-years old, we gradually stopped going to church. Christmas and Easter celebrations were still celebrated, but more so for the fun and family gathering aspects of these holidays (arguably, these aren’t even Catholic traditions anyway). After my family struggled to get over my mom’s passing, my dad made the decision to move us to California to be closer to her our aunt, who became a mother figure to my sister and me. It wasn’t until I grew up in California that my religious identity became important to me, so I dedicated time to research the topic.

In terms of the geographical locations where we lived, we moved around a lot due to the demands of my father’s job. My sister was born in Washington D.C., three years later I was born in Ecuador, three years after that, we moved back to Virginia. We lived in Colombia for approximately fours years, back to Virginia and finally California, where I have lived for over 10 years, and is where I consider home to be.

My father is dominantly of Irish decent and my mother is Guatemalan. We grew up mostly within what I would call the American culture, although since I have experienced different states within the USA, and lived in Latin American, as well as I was partially raised by my Latino family, I believe I am multicultural.

We are English speakers, dad has a Southern accent that my sister and I never adopted. We are semi-decent Spanish speakers as well.

My sister and I went to public schools growing up. My sister graduated in UCSD with a Bachelor Degree in Biology, and I am still working at CSUSM to earn my degree Criminology and Justice studies, as well as going through an Air Force ROTC program at SDSU.

My religious identity, of course, is a non-believer, non-religious, and have chosen to be completely void of it. I am technically a member of state-recognized religion known as the Temple of the Jedi Order, hopefully I don’t need to explain why this doesn’t fall into the same category as the leading religions of today. If someone wished for a full and official title I would say that I am an Antitheist-Agnostic-Atheist.

I probably should break that down a bit; atheist is the title I prefer to go by, but due to a very common misconception/stigma, I find myself usually forced to be more specific. So here it goes: I am not someone that says that I can disprove the existence of god (personally don’t know of any well known atheists that say they can do this), I simply believe that the lack of evidence that there is a God, presented by the religious, isn’t convincing enough for me to buy into. In this way, I am agnostic; I can’t prove God’s non-existence but I don’t think there is anyone that can do so either. My answer is I don’t know and I live my life as if there wasn’t one, thus the “agnostic atheist” portion.
Antitheist, simply enough, means that if hypothetically the theistic doctrine were true, I would wish it was not. In nearly all the leading religions followed today, I find the doctrines/scriptures/texts of the holy books to be not only immoral and disturbing but evil in nature.

And yes, Christopher Hitchens is an indirect mentor to many of my beliefs on religion and faith, may his memory live long.

Jacobsen: What is the personal background in secularism for you? What were some seminal developmental events and realizations in personal life regarding it?

McGinness: Secularism to me is someone that supports the separation of Church and State, I’m pretty sure this is the dictionary definition for it, but it’s as simple as that. I suppose my background in secularism can be summed up by indirectly benefiting from it as a United States citizen, thanks to our longest living, ever-reforming, Constitution. If a citizen gets pulled over by an Officer of the Law, their religion, or lack of it, will not be a question that will would induce arrest, conviction or punishment. If applying for a job or college, religious background won’t determine whether a citizen gets accepted or not. Under no circumstance will (or should) anyone be forced to religious teachings or scrutiny that is backed by governmental support, a concept that is not yet universally accepted, which I think is unfortunate to say the least.

Reading, education, studying the constitution and watching religious debates were what brought me to this understanding: that it is only through Secular government, that a nation can achieve religious freedom. It is through Secularism that we have the greatest rights we earn as Americans and why the nation has prospered.

Jacobsen: You are the president of the SSA at California State University — San Marcos. What tasks and responsibilities come with the position? Why do you pursue this line of volunteering?

McGinness: To be honest, I am very new to the club and it is the first one I had ever joined. The club was pretty much inactive and was one day from being unrecognized by our national organization. Attempting to help, I made a quick and desperate attempt to fill in all the information needed to register (much of which I did not have), and presenting it less than an hour before it was due. Afterwards, I began receiving emails from both from the national organization and representatives from my campus, that insinuated that I was the leading officer of the club. By default, I became the new President of Secular Society Alliance at SSA and have accepted the challenge of getting us started from scratch.

My main goal is to successfully reboot the club and build awareness on campus regarding the club and secularism. I would like to create an environment for likeminded students to gather, discuss their ideals, and create long-lasting friendships. Currently, I am in the process of creating a weekly schedule that includes a weekly event, besides our weekly meeting.

So far, we are doing very well. I have gotten 13 members of my fraternity to join already, have gotten boxes full of SSA merchandise and two posters for free from a request to the national organization, nearly completed the requirements of the university to be recognized and have found a new proactive campus staff member to be the advisor for the club.

Jacobsen: What personal fulfillment comes from it?

McGinness: I suppose leading an organization that strongly stands behind the most important principle of the constitution, that I have taken an Oath to support and defend as an American Airman, is an honor. I truly love this country and the freedoms it has provided my family, friends and myself. Meeting others that feel the same way is something I am looking forward to, as well as learning new perspectives on secularism, atheism, agnosticism, free-thinking, free-inquiry and patriotism. (Scholarship opportunities would be nice as well).

Jacobsen: What are some of the more valuable tips for campus secularist activism?

McGinness: I don’t have the experience, yet, to share some tips. However, the former president gave me the following advice: connect with other clubs that have similar interests, reach out to religious organizations occasionally for respectful discussions, keep activities simple with a clear purpose, try to have fun and most importantly keep your cool when confronted with opposition.

Jacobsen: What have been some historic violations of the principles behind secularism on campus? What have been some successes to combat these violations?

McGinness: I don’t know of any violations due to lack of secularism on my campus. We have a lot of on-campus religious demonstrations that are sponsored from religious organizations, but they are legally manifesting their freedom of speech. My club would have to investigate my university’s history to answer this question properly.

Jacobsen: What are the main areas of need regarding secularists on campus?

McGinness: To combat religious attempts to violate our first amendment and other constitutional rights. In recent years, attempts have been to violate the Anti-Establishment Clause. For example, teaching creationism/intelligent design in public schools, Religious Freedom Restoration Act and establishing a National Day of Prayer. Religious freedom is an outcome of secularism, borne from Thomas Jefferson’s metaphorical wall that separates church and the state. I believe, as a secularist, it should be us that continues to support this wall.

Jacobsen: What is your main concern for secularism on campus moving forward for the next few months, even years?

McGinness: Besides keeping the club that represents secularism running for years to come, making sure that future members feel safe, make sure to let members know they can count on our support of their ideology is being questioned. Maintaining club confidentiality is something I will eventually have to address and plan for soon.

Jacobsen: What are the current biggest threats to secularism on campus?

McGinness: Sorry to say again, I am honestly not too sure. However, since most statistics show that many Americans don’t trust atheists, I believe I will have to build the trust and respect of fellow students.

Jacobsen: What are perennial threats to secularism on campus?

McGinness: I would say political attempts to fight secularism (breaking down the wall), and religious ridicule/public shaming as to discourage secularism — leading to the silencing of secular voices.

Jacobsen: What are the main social and political activist, and educational, initiatives on campus for secularists?

McGinness: Suggestions are endless, if needed I would recommend researching the teachings from the following people:

· Socrates (Founder of Western Philosophy)

· Marcus Aurelius (Founder of Stoicism)

· George Holyoake (Founder of Secularism)

· Charles Darwin (Biological Emancipator, Founder of Evolution)

· Thomas Huxley (Founder of Agnosticism, nickname: Darwin’s Bulldog)

· Thomas Jefferson (President/Founding Father, Jefferson’s Wall)

· James Madison (President/Founding Father, “Detached Memoranda”)

· Carl Sagan (Cosmologist, TV Show “The Cosmos”)

· Neil DeGrasse Tyson (Astrophysicist, Reboot of “The Cosmos)

· Bill Maher (Host of Politically Incorrect and Documentary; Religulous)

· Christopher Hitchens (Columnist/Author, book: “God is not Great, How Religion Poisons Everything),

· Richard Dawkins (Oxford Professor in Biology, book: “God Delusion.”)

Jacobsen: What are the main events and topics of group discussions for the alliance on campus?

McGinness: I would be proud of my organization if we managed to get a secular political activist to come to campus to speak on our behalf or on major secular issues that face our nation or the world.

Jacobsen: How can people become involved and maintain the secular student alliance ties on campus?

McGinness: Joining the club would be the first step. From there, learning to be open about secularism, understanding its importance and being prepared to teach others about it. Also, important is having a positive attitude while being active in the club and welcoming disagreement.

Jacobsen: Any feelings or thoughts in conclusion?

McGinness: Thank you for this opportunity and questions. Glad you reached out.

Jacobsen: Thank you for your time, David.

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2022-12-10

Conversation with Bwambale Robert Musubaho — Founder, Bizoha Humanist Center

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/08/26

Scott Douglas Jacobsen: You have been involved with humanism to a great degree. What makes humanism the life philosophy worth pursuing?

Bwambale Robert Musubaho: Yes, I remain committed to advancing humanism to the wider community here with a purpose.

Humanism allows us to understand better the world better by favoring us to question everything and grow up with critical minds.

Humanism stresses a lot on encouraging belief in evidence; me as an educationist i encourage evidence based learning at my schools to open up the minds of learners to embrace facts than myths or fables.

Humanism encourages us to put humanity at the center of everything, this is very true because all the advancements, knowledge and innovations under the sun and beyond are evident because of human existence, all the inventions & discoveries have been evident because of humanity existence.

Humanism is a great necessity in my country Uganda which is highly religious where the majorities believe in god, deities or gods; the country has scores of religions ranging from foreign based ones to indigenous ones. These beliefs have caused divisions, hate and confusion among people. It has even fueled wars and cases of fundamentalism and extremist activities have been noted. There is high belief in irrational thinking and superstitions activities, witchcraft and witchcraft accusations, witch hunting which have led to lynching of innocent lives.

Humanism presence in this part of the world is an antidote to homophobia which is high in Uganda, there is a strong hate of civil liberties and minority rites where same sex acts , LGBT and transgender humans are not looked at as people but castes or wasted fellows, this to me it hurts me since i feel homosexuals are people like others, a majority of them are born naturally like that and have a right to live, study, work and contribute to the development of our country and the world in general. In general Humanism teaches us to respect human right freedoms, race, sexual orientations etc.

Humanism stresses a lot for people to share with others, this is a great factor that brings people together and puts them on equal footing. You can share food, ideas, shelter or anything and at the end of the day both of you benefit mutually.

Humanism emphasizes people to broaden their minds and get an education, questioning everything, investing in research and being curious of anything opens one’s mind. This favors you to have self confidence within you and puts you at a state where you can be fooled or your minds getting manipulated, so in general this makes one an all-round person which is good for humanity.

Humanism encourages people to respect others and tolerate being with them irrespective of their thinking or mindset but the good thing with being a humanist, you can be an ambassador to explain more about people’s beliefs and where people fall prune to being religious. Humanism allows one to research more about people’s beliefs, god, gods, heavens, heaven, hell or whatever. “Sacred books” This means humanists are more informed about the beliefs systems people embrace plus the books which they pray in.

Humanism Okays Science, Science advancement and innovations. Science has played a great role in allowing us to understand more about nature, food crops, diet, flora, and fauna and provided solutions to some of the world problems like climate change, over population, proper nutrition, ease transport and mobility of people from one place to another, communication & telecommunications and so many other things.

Jacobsen: What is the Bizoha Humanist Center?

Musabaho: The Bizoha Humanist Center is a one stop point located along Mbarara Kasese Highway in Muhokya trading center in Kasese District, western Uganda where you can come enjoy our services:

We have a library that stocks readable books, magazines, journals and DVDS. Most of the books are on humanism, atheism, science and self help sustainable projects in Agriculture, small business management etc. The purpose of this center is to enlighten the locals about the goodness of science, humanism and one living a free life free from dogma and indoctrination.

At the Bizoha Humanist Center we organize conferences, debates on a number of topics on humanism and science and in more months ahead we plan to make tours to different schools, churches and outdoor places teaching about humanist values, human rights and our role in this world.

At the Bizoha Humanist center, we aim high at being a point where locals can come for entertainment, listening to news on Television and watching soccer on giant screen. At some points we pass on secular messages to the locals to give some eye opener of what we stand for.

At the Bizoha Humanist Center we offer hostel facilities to guests, some of the guests are volunteers who come work with our projects while others are just tourists who came by to tour Uganda’s rich biodiversity of wild life flora and fauna.

We do have Bizoha women Empowerment group which has an office on our property whose works include women empowerment in tailoring, craft making, trading skills, micro financing to mention but a few.

We do offer other services like boat rides on the nearby Lake George, tractor hire services, secretarial services, soft drinks & hard drinks plus a cup of coffee.

Jacobsen: Why did you organize it?

Musabaho: I organized the Bizoha Humanist Center to share with my people the goodness of what i embrace and cherish plus enlightening them about humanism and science.

Jacobsen: What are its targeted objectives?

Musabaho: To educate people about humanism and secular thinking.

To encourage people to get more knowledge about science, its importance and how we can make good use of it to solve most of our pressing problems.

To bring people together as one family in this one life we all share.

To make people happy and encouraging them to enjoy life to its fullest as they also take precautions in avoiding things that may tend to complicate their lives.

To foster peace and unity among locals so that we all find joy during our life time.

Jacobsen: How do you hope to implement the intended outreach?

Musabaho: Most of our outreach programs include us moving from the Humanist Center to some outside location in other schools or villages. These movements will be implemented by Kasese United Humanist Association, a community based organization which i founded in 2009.

Jacobsen: How can people donate or help you?

Musabaho: People can donate to my initiatives via the following organizations:

Brighter Brains Institute based in the United States, their website is at https://www.humanistglobal.org/donate/

Atheist alliance International based in the United States https://atheistalliance.org/support-aai/donate.html

Humanist Canada https://www.humanistcanada.ca/contact/donate

All these organizations welcome donations earmarked for my projects and have done a good job of redirecting funds to me with ease.

I also do have an organizational website called African Humanists where one can donate directly to me at http://africahumanists.org/new-products/

All in all, i do encourage personalities who can fundraise for my initiatives at their locations by holding fundraising drives or sharing my works to friends.

Jacobsen: What does Bizoha mean to you as an organization?

Musabaho: Bizoha is a great project that has helped so much in favoring scores of needy and orphaned children get an education.

Bizoha has also helped in putting in place an orphanage hostel where total orphans shelter during times when the school term is running.

Bizoha as a project has helped me move from owning one school to owning a string of schools, the international community have welcomed and supported immensely this project and it’s the reason i do have a number of assets which are helping out in creating a change to the better as we serve.

Jacobsen: Who are some partners in the endeavour?

Musabaho: The Bizoha Project is wholesomely a partnership of Kasese Humanist with the Brighter Brains Institute.

Brighter Brains Institute generous donors plus some section from other secular communities worldwide plus some contributions by local guardians and parents have done a great role in ensuring success of this project.

Jacobsen: Who may be valuable stakeholders in it in the future?

Musabaho: The valuable stake holders of Bizoha Humanist Center in the future is we the local people here in Uganda, the same goes to the Bizoha Schools or Kasese Humanist schools since we are the major beneficiary and at the same time we are on our journey to self reliance and sustainability.

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2022-12-10

Solidarity — Atheist Republic Members Under Fire in Malaysia, Recap

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/08/21

The Atheist Republic in Malaysia is under threat, as many know by now. It made national news, international ripples on the internet, and then caught the attention of the government, where the state has been looking to reason.

The Malay Mail Online reported on the call for atheists to be “hunted down.” This was an open statement by a Malaysian Minister Datuk Seri Shahidan Kassim. Shahidan notes the Federal Constitution does not mention atheists.

At a press conference, he said, “I suggest that we hunt them down vehemently and we ask for help to identify these groups…They actually don’t want to be atheists but it happens because of the lack of religious education. They are misled with a new school of thought.”

He made another call — associated with the hunting down of the atheists in the country, presumably by the religious — for the muftis to educate Muslims who chose atheism. That they need to return to the faith rather than stay atheists.

The Friendly Atheist, on Patheos, reported on the reflection from the minister in President about the afterlife:

In the afterlife, we’ll also be questioned if we’ve explained the religion to them.

To state religious leaders and governments, they need to pay attention to this issue. We should do it nicely, so they don’t play victims.

The call is for the search and seizure of atheists, of Malaysian citizens, based on their beliefs with the inclusion of social pressure, especially from the muftis, and in reference to guilt based on supposed supernaturalist judgment from Allah in a purported hereafter. It seems bizarre, but it is the reality.

Imagine if this happened in the reverse case, with the atheist community persecuting religious peoples’ livelihood and lives, Malaysian citizens, based on a dinner photo — with everyone non-provocative and smiling — spread over social media. It doesn’t happen, at least as far as I recall. It is unfair.

Also, this becomes a violation of religious freedom, to believe, or not believe, freely, which is the serious question. Ex-Muslims in the group should be given counseling, was one proposal. Shahidan was also moderately concerned about acting in such a way as for atheists to gain general sympathy.

He noted the glamourization of people in social media, who he called “keyboard warriors.” Atheist Republic founder, Armin Navabi, said, “They (Atheists) are treated like criminals. They are just hanging out and meeting other atheists. Who are they harming?!”

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2022-12-10

Charitable Giving of Christians Around the World

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/08/20

Christians around the world have been the subject of study for years, and years, by various organisations and statisticians. These researchers have uncovered some news about the Christian population writ large. In general, the Christian population around the world have some consistent demographic trends in terms of their attitudes and beliefs. For examples, Christian hold fast to the death, burial, and resurrection of Jesus Christ and belief in a monotheistic God. There are other, more nuanced, aspects to the demographic attitudes, though.

Let’s take a look at some of those attitudinal stances of the Christian world population, and the North American population, these can be enlightening as to the trends within the population and the potential extrapolation for projections about the trends and attitudes over time.

What will happen to the attitudes and the demographics of the Christian population in the future? I find these are important points and questions to consider because these will demarcate the likely from the unlikely for the future of the global Christian population, and the continental and regional Christian population whatever the continent or region happens to be, such as North America, Latin America and South America, Middle East-North Africa, and so on.

The continents and regions will have differing concerns and trends in population demographics. Therefore, they will likely have different attitudinal stances. To begin, let’s look at the level of donations and charitable giving from the Christian population compared to the general population and other subpopulations in the world, then we will move into continents and regions and some countries that are exemplars of Christian giving and not. Let’s start with the one that I am the most familiar with, North America.

The Christian Science Monitor reports that (Velasco, 2015) after seven years the United States, for an example, made a record in declines of charitable giving from the churches, the congregations. The pews have been and continue to shrink in the United States.

American donors, more than ever, have given about $358.4 billion to charities, which is according to an annual report provided by Giving USA Foundation (Giving USA Foundation, 2017). It peaked over and above the $355.17 billion from 2007 before the Great Recession in America.

The rise was in 8 of 9 charity categories. “Unsurprisingly, demographics have a lot to do with religion’s shrinking piece of the charity pie,” Velasco said. Looking at the demographics the Pew Research Center, the numbers of the religiously unaffiliated in the United States comes to 22.8% (Pew Research Center, n.d.).

It is a substantial increase in the number of non-believers. Between the years 2007 and 20014, the number of self-identified Christians dropped from 78 % to 71% (Velasco, 2015). The Millennials have the most pronounced difference in their ratio between no religious affiliation and the mainline Protestant-Catholic grouping.

There are more millennial religiously unaffiliated than the Protestant-Catholic Millennial grouping (Ibid.), which derives come straightforward conclusions: if fewer people attend religious services, then fewer donations come from the pews.

Velasco also reported that the wealthiest sectors in the U.S. became wealthier, so their donations comprised a larger share of the pie. The pie devoted to religious gifts comes from a broader range of people. It is not that the religious Americans are giving less. They are likely to give more. The issue is the donating “beyond the collection plate.” So, the only issue with religious giving in the United States of America is the reduction in formally religious people by self-identification.

References

Giving USA Foundation. (2017). Giving USA Foundation. Retrieved from https://givingusa.org/.

Pew Research Center. (n.d.). Religious Landscape Survey: Retrieved from http://www.pewforum.org/religious-landscape-study/.

Velasco, S. (2015, June 16). Charitable giving sets new record, but why are religious donations waning?. Retrieved https://www.csmonitor.com/Business/2015/0616/Charitable-giving-sets-new-record-but-why-are-religious-donations-waning.

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2022-12-10

In Celebration of Dr. Leo Igwe

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/08/20

Dr. Leo Igwe has been awarded the Distinguished Services to Humanism Award by the International Humanist and Ethical Union (IHEU). We have written a number of articles together in a question and answer format.

It was a pleasant surprise to him, apparently (Brayton, 2017). As the vice president of the International Humanist and Ethical Youth Organisation (IHEYO), for 18–35-year-olds, I happy to see someone well-deserving of the recognition of support in the fight for humanism, secularism, and against superstition and unreason.

He wrote something short entitled “Distinguished Services to Humanism Award: To All Humanists at Risk Worldwide,” where he shows appreciation for the support and reflects on others, “How would anyone compare my contributions to those of the likes of American Philosopher Corliss Lamont, Indian Humanists Indumati Parikh and Abe Solomon, British Humanists, David Pollock, Robbi Robson and my friend Josh Kutchinsky and past IHEU presidents Roy Brown and Sonja Eggerickx?”

He noted that the vision for humanism from the inception of IHEU was to advance the principles and values of humanism forward. The point, with which I agree, is to fight against dogmatic religion and to provide an alternative path in life, critique and community.

Dr. Igwe founded the Nigerian Humanist Movement in 1996. “I was not born a humanist. In fact, I trained to become a priest, not a humanist leader,” Igwe said, “I had no experience in organized humanism. However, I knew that there was something missing in humanism as it was then.”

Over 20 years later, there are two organisations founded and registered with the Nigerian government: The Humanist Assembly of Lagos and the Atheist Society of Nigeria. Dr. Igwe built these organizations from the ground up. A commendable act and person who has definitely earned this honor. It has contributed to humanism in across the continent.

Igwe said, “In fact, recently we have seen a wave of humanism-as-it-should-be silently sweeping across Ghana, Kenya, Uganda, Malawi, Zambia, Zimbabwe, Botswana and South Africa.”

All of these efforts, especially those from IHEU, have helped with the development of the Freedom of Thought of Report, which I recommend if you want to know what to target in order to further secularize your country. The research is thorough and important.

I am happy Dr. Igwe was given this award as it was definitely well-earned. I look forward to his further work in the future.

References

Brayton, E. (2017, August 11). Leo Igwe, Distinguished Services to Humanism Award 2017. Retrieved from http://www.patheos.com/blogs/dispatches/2017/08/11/leo-igwe-distinguished-services-humanism-award-2017/#9vxJYmoRrbEWy2To.99.

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2022-12-10

An Interview with Uttam Niraula — Board Member, IHEU & SOCH Nepal

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/08/19

Scott Douglas Jacobsen: Was there a family background in humanism?

Uttam Niraula: Not at all. My father was a famous Hindu priest of my village. He passed away when I was four years. My mom is also a very religious. I was pro-Hindu child due to their influence. I use to chant Hindu mantras and believed in massive influence of ‘god’ in my lilfe during my childhood.

Jacobsen: How did you come to find humanism, or a humanist community?

Niraula: I have a school friend named Ms. Bishwamuna Shah. We were disconnected after graduation of secondary school. In 2001 we encountered in a busy place of Kathmandu. Obviously we had a long chat about childhood and school days. She was involved in Humanist community and she asked me to visit once. I used that opportunity to understand what Humanist idea is. Finally, I liked the idea of being free and fearless to design my own future. Slowly, I felt like, I am getting rid of many imaginary sins in life.

Jacobsen: What seems like the main reason for people to come to label themselves as humanists, from your experience?

Niraula: I think religion is a designed prejudice to impose superstitions so that one can highly benefit from overall society. So, Being a Humanist for me is living an ethical life of my own choice.

Jacobsen: What was the experience of finding a community of like-minded individuals?

Niraula: Nepali society is Hindu dominated. They equally respect Buddhism in general. Interestingly the Atheist community exists from the foundtion of its civilization let’s say 3000 years ago. Guru Brihaspati, Gautam Buddha, Guru Kapil were questioned the existence of god. Unfortunetely religious people did not want their ideology wide spread in society. But, at least small sect of Buddhist community preserved the atheist ideology.

Later, we initiated a movement to identify like minded people in the society while we were about to form SOCH Nepal. Hardly 7 people were ready to tell they are Humanist. Later we started conducting college seminars, discussion programs, publications. Slowly, many people started coming to US.

Now, Humanist community is getting bigger. More then two thousand people are organized in SOCH family. Interestingly, some religious groups express their solidarity to us. So, I take the expansion Humanist community as an assets to Nepal for long run.

Jacobsen: You are a board member of IHEU. You joined in a “competitive election.” What was the feeling being elected? Why did you run?

Niraula: Hehe. I am a very calm person. I think many time before taking any decision. I worked for IHEYO in different positions before I joined IHEU. When it was about to end my tenure in IHEYO, I was not feeling good in the back of my mind giving up my role in wider Humanist network. Then I decided try IHEU.

I was not sure if IHEU GA will trust me as a board member. Later I realized that whole IHEU GA is positive about my candidature. After I was elected! There is no word to explain my happiness. But I tried not to be so excited among all.

Jacobsen: What tasks and responsibilities come with this board position?

Niraula: As a board member, my main responsibility is to contribute for correct policy decision because IHEU is the earning of universally devoted liberalists, freedom fighters, human rights defenders and scientists. I feel very lucky to be in the board of such organization.

I am mostly focusing myself utilize my knowledge on untouchability in South Asian society and campaign against this grave concern as a board member of IHEU.

Jacobsen: What seem like the core parts of humanist thought? Who are living and dead exemplars of humanism as an ethical and philosophical worldview?

Niraula: I think the definition of Humanism itself is enough to understand what Humanism is. It promotes the universal human rights and gives equal value to each Human in the world regardless of difference.

Jacobsen: How can we expand the internationalist, humanist movement and its message of compassion, science, rationality, and unity?

Niraula: We are living in the age of Information, Communication Technology (ICT). ICT is the outcome of science. Generally, ICT is used by young generation in the world. They understand the logic of science. Also, young generation is the future of the world. So, we should focus on bringing more young minded people to explore the message worldwide.

We have to be very careful on those parents who are poisoning their child with superstitions. Teachers are also equally responsible for shaping the mind of youth and child. So, we need to reach parents and teachers to make our coming future very welcoming to respect each other.

Niraula: Only the selfish person does not understand the damaging effects of religion in the world. They are selfish because they do any unethical act in present in hunger of living in heaven after death. Religion is the biggest lie to create inequality and anger against other society. This creates the foundation for hate and crime. Hate and crime are the base for social damage. See, religion has killed more people than in world wars.

I think each intelligent citizen of the world can understand the damaging effective of religion. Probably, that is the reason more and more people are now emancipating from religion and becoming non-religious. I think the wider population should organize themselves and influence in policy and action throughout the world to promote secular, free and respectful society.

Jacobsen: What are some of the big future initiatives for you?

Niraula: I am not focusing on creating a worldwide campaign against untouchability in South Asian Society. Only in South Asia more than 205 million people are living the worst life as ‘untouchables’ each day. Their politicians and even UN has not done enough to protect them. I want to use IHEU’s platform to raise their voice in UN and in other universal bodies.

Jacobsen: Any feelings or thoughts in conclusion?

Niraula: There are three kind of people in the world; religious, silent Humanists and active Humanists. Active Humanists are doing their best to make the world livable. That is not enough. So, we need to make silent Humanists awake to participate in building the world.

Jacobsen: Thank you for your time today, Uttam, that was fun, my friend.

Niraula: Thank you Jacobsen for sending my voice internationally. What an honor!

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2022-12-10

Charlottesville to Kuala Lumpur

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/08/15

The International Humanist and Ethical Youth Organisation (IHEYO) stands in solidarity with the International Humanist and Ethical Union and the American Humanist Association against the white supremacists and Neo-Nazis in Charlottesville.

IHEYO also stands in solidarity with the Kuala Lumpur consulate for Atheist Republic.

In light of the calls for hunting down the atheists for being public and having a dinner in an Islamically-run society, and the Neo-Nazi and white supremacist gatherings in Charlottesville, the humanist and ethical culture movement does have implied positions.

On the hunting down of atheists, or nonbelievers, even “infidels” by some people’s lights, this goes against fundamental principles of freedom of belief and association, especially without fear to life and livelihood after a dinner photo.

On the Charlottesville gathering of Neo-Nazis and white supremacists, IHEYO stands against any ethnic chauvinism and supremacy, and Nazi political positions, especially when brought together in movements hoping for a fantasy through ethnic nationalism.

These recent events reinstantiate the need for universalist values inherent in humanism to be further implemented in societies, especially those wracked by theological domination over state and law, and the death threats for those simply believing as they wish.

It is also a means from which to reflect on other societies’ positions who are not overtly theocratic, but by culture, custom, and norms are tacitly theocratic with religion holding high privileges.

These types of events will likely occur in the future. We must be prepared to act in solidarity against these atrocious actions with coalitions, whether explicit or not, to protect against inflaming of old hatreds and the rising from the ashes of extremist positions: religious, ethnic, or political.

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2022-12-10

An Interview with Karma Alvey — Internal Relation Officer, SSA at Southeast Missouri State University

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/08/14

Scott Douglas Jacobsen: What is family background — geography, culture, language, religion/irreligion, and education?

Karma Alvey: I was raised in rural Southern Illinois in a highly Christian, Conservative, and Poverty Stricken area. My family went to a Presbyterian church for a while, and we occasionally attended church with a grandparent, but usually our family was never incorporated in a church. My mother is a Christian with liberal-leaning values, my father and brothers are unaffiliated, and I am an agnostic atheist. Both of my parents hold Master’s Degrees, and I am currently earning a Bachelor’s. We are Irish and Scottish descent and all speak English as a first language.

Jacobsen: What is the personal background in secularism for you? What were some seminal developmental events and realizations in personal life regarding it?

Alvey: I actually used to pray a lot and was really involved in religion as an older child and younger teen. I was “saved” at church camp in 4th grade, went to church for a while in middle school, but moved away from organized religion in early high school. Some negative feelings about the church, their attitudes, and their actions arose and I realized I didn’t agree with any of it. I would still pray regularly, nearly every night, but somewhere in late high school, I realized that I wasn’t really doing it out of belief, but more out of fear and some twisted obligation. Questions arose and I started to understand that I didn’t know if there was a God (or gods). Further down the line, I started to doubt the existence of a “higher power.” I met a guy in Marching Band my first semester of college who introduced me to the Secular Student Alliance on our campus, and I’ve been a member ever since.

Jacobsen: Why do you pursue this line of volunteering?

Alvey: As a secular person, I see so many ways other secular individuals can benefit from having a safe place to discuss anything — from schoolwork to activism to how to tell your parents you don’t believe in God. It’s also just generally good to be generally good, in my opinion, and by raising money for the local animal shelter or picking up trash at the park as a group, we’re doing good and challenging people’s preconceived notions that atheists can’t be moral. Our activism is also important to religious people, too. By advocating for the separation of church and state and freedom of (and from) religion, we are working to ensure no one is pressured or forced to adopt one religion or another. We want everyone to be able to practice what they believe freely, individually, and consensually, whether that be Daoism, Catholicism, Atheism or any number of other religions.

Jacobsen: What personal fulfillment comes from it?

Alvey: Personally, it’s really important to me to be able to help people. I’m not Iron Man, and I know I’ll never save New York from a massive alien invasion, but saving one person means saving a little piece of the world. It’s an earth-shattering feeling to know that you’ve made a difference for someone — that you changed someone’s life, and that they can change the lives of others moving forward.

Jacobsen: What are some of the more valuable tips for campus secularist activism?

Alvey: Get out there! If you establish yourself on campus and put a familiar friendly face to the “scary atheist agenda,” people will be more likely to ask questions rather than judge you immediately. Of course there will always be antagonists as well, which brings me to the next tip — don’t get discouraged. For every person who calls you a name, there is a person who thinks, “How brave of them to stand up for their beliefs.” For every person who tears down your flyer, there’s a person who is thankful to have a secular presence on campus. The payout is far greater than the pain.

Jacobsen: What have been some historic violations of the principles behind secularism on campus? What have been some successes to combat these violations?

Alvey: I can’t think of too many, thankfully. As long as I’ve been here, I’ve only seen our president continue to strive for inclusivity and respect. One instance that comes up repeatedly, however, is the prayer before the annual Martin Luther King, Jr. Dinner on campus every year. It’s been suggested the prayer be replaced with a moment of silence, but no news on that so far. We live in a heavily religious area so I’m honestly surprised (and proud) that institutional religiosity isn’t a recurring problem.

Jacobsen: What are the main areas of need regarding secularists on campus?

Alvey: Support from others. One hundred percent. Our greatest need is for positive support for religious freedom from all faiths. Respect is a big one as well. When we advertise, we see a lot of negative backlash — torn down flyers, water on our chalk drawings, etc. It’s important to respect other’s advertisements in any capacity, especially when it comes to something as personal and defining as religion or non-belief.

Jacobsen: What is your main concern for secularism on campus moving forward for the next few months, even years?

Alvey: Right now, it’s hard to be anything in America other than a straight, white, Christian man. Considering the regresses our federal government is making concerning religious freedom and the separation of church and state, I am afraid it will become increasingly hard to be secular (or Muslim or Jewish or anything other than Christian) openly on a college campus.

Jacobsen: What are the current biggest threats to secularism on campus?

Alvey: Betsy DeVos. Hands down. She could be the end of the secular movement on campuses if she’s not kept in check. I’m also quite worried about Missouri’s own state government — especially Eric Greitens. We’ve already seen some steps back with women’s rights and other issues that hinge on his religion, so there’s no telling how far he will insert his religion into state affairs. Overall, I feel that the current state and federal administration has encouraged a hostile environment to several groups of people — secular people included.

Jacobsen: What are perennial threats to secularism on campus?

Alvey: The long-standing stereotypes about atheists are the biggest threat to our organization. Just general misinformation and negative attitudes make it hard to keep a group enthusiastic and strong. Things have slowly gotten better over the last few decades, but there’s still a lot of work to do before it’s generally socially acceptable to be secular, especially in Southeast Missouri.

Jacobsen: What are the main social and political activist, and educational, initiatives on campus for secularists?

Alvey: Here there’s not much. We have the Secular Student Alliance, obviously, and we’ve done some interfaith events to educate the student body. There’s Campus Democrats, — they do a lot of political activities, and we are trying to partner with them for some events, but have had no luck just yet. We take part in any event we can to try and educate and stay active, like involvement fairs, charity benefits, and organization showcases.

Jacobsen: What are the main events and topics of group discussions for the alliance on campus?

Alvey: We meet weekly and talk about everything you could imagine — fears, the Satanic Temple, food, television — you name it, we’ve had a discussion about it! We hosted an interfaith panel last semester that we hope to continue, and we host a lot of social events, like hikes and game nights. The only thing we try to steer away from is politics so nonbelievers from every walk of life feel comfortable sitting in on our meetings.

Jacobsen: How can people become involved and maintain the secular student alliance ties on campus?

Alvey: On our particular campus, we meet at the same time every week (Thursdays at 7 if anyone is reading). Go to meetings, volunteer to lead a discussion or present on a topic, table with your group, or join them for dinner or a camping trip. Follow them on Facebook (to plug us again, we’re on there as SEMO Secular Student Alliance), and join any Facebook groups or group chats they provide! It’s the best way to follow what’s going on and check for last minute changes.

Jacobsen: Any feelings or thoughts in conclusion?

Alvey: I was thrilled to be a part of this interview. Visibility is vital, so thank you for the opportunity to speak about our movement.

Jacobsen: Thank you for your time, Karma.

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2022-12-10

An Interview with Romeo de Bellefroid — Secretary General, IHEYO

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/08/13

Scott Douglas Jacobsen: Recently, you were elected as the secretary general of IHEYO. Why did you run for the position?

Romeo de Bellefroid: Near the end of my second year in university, a friend and I stumbled into a discussion of a lesser-known humanist student organization that advocated for Free Inquiry. Unlike anywhere else, Socratic ignorance was acknowledged and self-questioning was seen as the most moral thing you could do. Two-and-a-half years later, I finished my mandate as President of that association and I was looking for something else to do. I still wanted to work for purposes I believe in. I think no teenager or young adult should be faced with the choice of either submitting to an external moral authority or being left on your own without anyone or anything to help you figure out how you should deal with life. That is, where you live you are not completely shunned, treated like a pariah or even persecuted when I got the opportunity to help people like me all over the world in circumstances often much dire than mine, I did not hesitate for long.

Jacobsen: What are you plans for the first 4 months of the organization, or the latter parts of 2017?

de Bellefroid: As soon as I figure out the tools I’m given, I will set up the elections that are due for our Asia Working Group. The amendments voted in this General Assembly will also need to be implemented. But maybe most importantly I have been told that we may have a window of opportunity for a conference somewhere in Europe. It would be awesome if we managed to set that up!

Jacobsen: What would you really love to see get off the ground for 2018?

de Bellefroid: The membership merge of IHEYO with IHEU opens up an untapped potential of young humanists that we want to reach. I will make sure we cooperate with IHEU and encourage local organizations to direct their youth to us. It is going to be a long process, but it is definitely worth it. I also think we should keep on supporting active local organizations that are very active and motivated, such as those in Central and South America. Then I give importance to being connected with all kinds of other youth organizations with different purposes. As an umbrella organization, I think it is important for us to know what kinds of external networks and opportunities exist, and can be used, for our members. And last but not least, I am curious as to what the other members of IHEYO and our Executive Committee have in mind, as most of them have hung around for longer than I did.

Jacobsen: If you reflect on the super-minority demographics of the humanist population, what are some difficulties associated with that in terms of getting the word out about humanists and humanism?

de Bellefroid: I think one of the bigger problems is that humanism is yet another droplet in a pond of “–isms.” Moreover, core parts of the humanist worldview are, in part, encapsulated in terms that are sometimes better known. Individualism, secularism, freethought, skepticism, those are all terms I have vaguely encountered elsewhere. But it was not until I joined a humanist student association that I began to form a coherent view of what is meant by humanism. It is also the case that humanism expresses itself in different forms. In many countries, humanism is much defined by the struggle to emancipate from religious doctrine. However, in countries with little religious pressure or in already humanist communities, it needs to offer something more.

Jacobsen: What does it take to be a humanist? Can one be a deist, pantheist, and so on — non-supernaturalist, humanist? I ask because the typical association is atheist, agnostic, freethinker, and so on.

de Bellefroid: I consider you a humanist in its broadest definition if you hold reason and morality to be derived from human considerations, aspirations, and needs, and not any authoritative and external source such as gods or holy scriptures. Sapere aude! But how humanism relates to different theisms is a bit fuzzy, people can combine certain theistic beliefs (such as pantheism) with humanism in the definition I gave. Though in practice, most humanists tend to seek morality without ever resorting to supernatural beings.

Jacobsen: What can humanists learn from each others’ honest failures and successes?

de Bellefroid: Well, a lot. We can learn from the attempts of excluding people in the name of humanism or using a particular description of humanism to call certain people less human, which is what Heidegger did in favor of the Nazis. But we can also learn from attempts to use a common feeling of humanity to strive for emancipation, and there I think of the fight against racial segregation in places like South Africa or the US. I think looking back at the latter is especially important, as the current struggles for social emancipation are often framed as a war between identities. This often ignores the heterogeneity of society and, for example, the fact that there are also vulnerable people in dominant groups.

Jacobsen: How else can we bring together the youth humanists around the world?

de Bellefroid: I think we can act as a global hub for today’s interconnected youth. We form a community of values based on the largest common denominator possible. That is why I don’t think we should keep to ourselves but be aware of everything that is done in terms of youth activism, consultation or any other kinds of projects involving youth internationally. I also think that many possibilities that the Internet and social media have opened will unfold in the future. Finally, I think we can be a rallying point for humanists around the world simply by being where it is important to be and offering humanists a positive project for the future. The advances of sciences, from AI, the study of consciousness, the exploration of space, to something very concrete like self-driving cars, all those new subjects have ethical ramifications for society. There is a need for large-scale ethical discussions on what this means for humans in human terms, which is what we stand for.

Jacobsen: Thank you for your time, Romeo.

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2022-12-10

An Interview with Patricia Flanagan — President, Secular Student Fellowship

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/08/12

Scott Douglas Jacobsen: What is family background — geography, culture, language, religion/irreligion, and education?

Patricia Flanagan: I grew up in the Ozarks near Branson MO, but most of my family is originally from California. My parents are divorced and I spent my childhood living with my mother. I am a first generation college student. My Mom worked mostly in the Branson hospitality industry, and my Dad did mechanics. I grew up going to church. I went to Catholic Sunday school when I was very young, but started attending a Methodist church around fourth grade. Church and Jesus was always a big part of my life. My Mom was more spiritual than religious, but she has a strong belief in Jesus and wanted me to grow up in a Church community. I spent a lot of time involved in youth groups in middle school and early high school.

Jacobsen: What is the personal background in secularism for you? What were some seminal developmental events and realizations in personal life regarding it?

Flanagan: I first started to question my beliefs in my Junior year of high school. Learning in history class about all of the atrocities committed in the name of Christianity was very disturbing for me. It became apparent to me that people around me whom I deeply respected (teachers, friends) did not share my beliefs, but were still good and happy people. This was in conflict with what I was taught about non-believers. I was also starting to develop more progressive views about social justice which also seemed to be in conflict with my beliefs. There was not one huge event that changed my mind about Christianity and the supernatural, but one day I said to myself, “Jesus is like Santa Clause, I used to need to believe in him, but now I don’t.” From that moment I have never looked back. Lingering beliefs in the supernatural have dissipated and I focus on building community for people like me who have transitioned out of them as well. I fell in love with secular humanism and developed a passion for secular community building when I met Bart Campolo, the Secular Humanist Chaplain at University of Southern California my Freshman year of college. I was a part of the secular community there, and Bart helped mentor me to be able to build a similar community when I transferred to Truman.

Jacobsen: You are the president of the Secular Student Fellowship. What tasks and responsibilities come with the position? Why do you pursue this line of volunteering?

Flanagan: Our group is still in it’s infancy. As president I am basically responsible for figuring out what we want to do at meeting and what events we want to have. I lay out what needs to be done and delegate tasks as needed. The most difficult thing to do was find like minded people in the beginning to get the group started. I made a post on FB saying that I would be at a certain place on campus at a particular time every Tuesday for people who wanted to talk about being secular. I found a couple of other people and we have all worked together to get the group off the ground. I have to admit that I pursue this mostly for selfish reasons. I wanted a community of people who have similar worldviews and experiences, so I worked to establish one. I also do this out of a deep sense of empathy and compassion for the difficulty and loneliness associated with transitioning out of religion. I want to be there for the people who feel isolated and alone.

Jacobsen: What personal fulfillment comes from it?

Flanagan: Most of the fulfillment comes from the amazing friends I have made. We all share similar values and have a blast working together to create a safe and open environment for secular people to express themselves on campus.

Jacobsen: What are some of the more valuable tips for campus secularist activism?

Flanagan: I have not participated a lot in secularist activism. At this point our group is mostly focused on building community. We have found that it can sometimes be hard to do both because there are still broadly varying opinions of what activism and for what cause is appropriate. If simply existing as a group of people banded together by humanist values and naturalistic worldview is activism, then my advice is to kill them with kindness. Its hard for people to hold onto their belief that you are an amoral, meaningless, empty person when you are smiling and handing them a cookie! Also, reach out and connect with other groups on campus who share your values and vision for the world.

Jacobsen: What have been some historic violations of the principles behind secularism on campus? What have been some successes to combat these violations?

Flanagan: I don’t know of any on campus. I’m sure they existed at one point, but in all of the activities of this club we have felt supported on campus, even by religious organizations.

Jacobsen: What are the main areas of need regarding secularists on campus?

Flanagan: I can’t speak for all secularists, but I believe community is important. We are in the bible belt and while most people on campus are supportive, all bets are off when we step out into the real world. Many secularists I have talked to have to hide their true beliefs from their families and pretend to be religious. This can be taxing and it helps to have a group of people who allow you to truly be yourself.

Jacobsen: What are the main events and topics of group discussions for the alliance on campus?

Flanagan: We talk about a large variety of things. Many of our members have interest in other religions, so we have talked about that. We have only been having official meetings for one semester, so a lot of our time is devoted to talking about what we would like to do with the club in the future.

Jacobsen: How can people become involved and maintain the secular student alliance ties on campus?

Flanagan: Simply by being an active member of the community. I think the biggest challenge for us is getting out there and showing people that atheists and secular humanists etc are just normal people. Each new member brings their own special skills and talents which allow us to reach out and interact with our community in different ways.

Jacobsen: Any feelings or thoughts in conclusion?

Flanagan: I think building communities is one of the most important things we can do as secular people. There are so many people who hold onto religion not out of true belief, but out of a desire to have a community in which they feel connected and integrated. If we can recreate that without violent ethnocentric narratives and logic denying supernaturalism, then those people will have a place to go. Parents who don’t believe but don’t what their child to believe “nothing” will be able to find similar ways to pass down values without all the extra stuff. I really love the idea of secular churches like KC Oasis which I think are an awesome way to create secular communities beyond just on college campuses.

Jacobsen: Thank you for your time, Patricia.

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2022-12-09

An Interview with Humanistas Guatemala

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/10/11

Scott Douglas Jacobsen: What are the big issues for humanists in Guatemala?

Humanistas Guatemala: Wow, where to begin? There are so many issues, ranging from intolerance towards any type of diversity or anything that resembles a departure from the status quo, to overt religious extremism that seeks to impose “Christian values” everywhere. Many people who are open about their lack of belief in God, are often shunned and told that they cannot be ethical or moral, and as a result many choose to lie about their convictions. Religious leaders and public officials do not respect the principle of separation of Church and State, and are often attempting to pass discriminatory laws based on the Bible and “Christian values.” Just in the last two years, members of Congress tried to force Bible lessons into every private and public school in the country, to forbid evidence based sex-ed, to make every single instance of abortion a criminal offence, and to make sure that the LGBT community is never granted equal rights. There’s lots of work to be done.

Jacobsen: How do you reach out to the general public? How can people reach Humanistas Guatemala?

Humanistas Guatemala: Our work is mainly done through social media, but we also host events throughout the year where people can attend and know that we exist. We’ve had two year-round book clubs in the largest bookstore in the city and we will host a third one in 2018. We recently started a new series of events with the support of IHEU under the ‘Cafe Humaniste’ banner, but with our own local touch called ‘ideas & chelas’ (ideas & beers). People interested in our work and joining us can do so through our website, on our sign-up form: http://www.humanistasguatemala.org/sumate

Also, we are in the middle of a large-scale media campaign using social networks and billboards placed around Guatemala City that has allowed us to reach thousands and thousands of people. This has caused quite a stir with fundamentalist and conservative groups, even though our message is not directed at criticizing organized religion, but to inform atheists, agnostics, freethinkers and open-minded believers that can identify with secular humanist values that they are not alone. (“You don’t need a god or a religion to be a good person. If you know this, you are not alone.”)

Jacobsen: In terms of the social and educational initiatives, what are you pursuing now?

Humanistas Guatemala: Our work is done around 4 main areas: promoting secular humanism as an alternative to religion, promoting scientific knowledge and critical thinking as a way of knowing what is true about the world, defending the separation of Church and State, and defending sexual and reproductive rights — especially, the rights of the LGBT community and women who are often bullied and discriminated against because of fundamentalist religion.

Jacobsen: What have been some honest failures and real successes in the domain of outreach and education to the public about humanism, and the formal irreligious?

Humanistas Guatemala: Criticizing religion and presenting secular alternatives like humanism in a country that is deeply religious is very hard. One is often met with outright hostility and all sorts of accusations that prevent the arguments from getting through. Nobody wants to hear that they’ve spent their lives believing a very big lie, and that’s what many prominent atheist individuals and organizations have been telling people for a long time. When we started out, we took our cues from them and preached to the choir for a few years. We realized this, and stopped focusing on the negative aspects of religion and started talking about the positive elements that secular humanism has to offer. People are much more receptive this way.

Jacobsen: Who are the prominent humanists in Guatemala that deserve more international exposure?

Humanistas Guatemala: Even though we know many of them, atheism, freethinking and humanism are only starting to gain ground here in Guatemala and being openly secular is still a taboo. Many people choose to stay in the closet to avoid problems, but we are starting to change that. That’s one of the aims of our billboard and social media campaign. Hopefully I can give you some names the next time we talk.

Jacobsen: What are the general demographics of Humanistas Guatemala?

Humanistas Guatemala: Our board and our staff, as well as most of our members are young men and women between the ages of 20 and 35.

Jacobsen: What are some of the fun social activities that the organization hosts for Guatemalan humanists?

Humanistas Guatemala: In the past we’ve hosted book clubs, and several events with invited speakers on important subjects such as science, philosophy, art, and the relationship between religion and societal ills such as sexism, homophobia and the obstruction of sexual education. We plan to continue with this, under the ‘ideas & chelas’ concept that we mentioned above, and many more that we will be revealing in the near future.

Jacobsen: What are your hopes for the global humanist movement in the coming years, even decades?

Humanistas Guatemala: We would love to see humanism continue to grow and reach more and more people all over the globe, and to have an impact in the way people think and take important decisions that affect all of us. In a world where global warming is a huge issue, and where people are still being discriminated against because of their race, sex, gender identity, sexual orientation and religious affiliation, the humanist approach of empathy and critical thinking is more important than ever.

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2022-12-09

Conversation with Oscar Gabriel Pineda

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/08/10

Scott Douglas Jacobsen: When did you find yourself explicitly irreligious?

Oscar Gabriel Pineda: I can’t really point out the exact moment when I stopped believing in God. It wasn’t an epiphany, an emotional catharsis or a tragic moment, like it happens to other people. To me, it was a process that took a couple of years.

My childhood wasn’t traditional, in the sense that I grew up being exposed to two very different and quite opposite worldviews. On one side, my mother and her family are evangelical Christians; on the other side my grandfather was a distinguished scientist in his field, who, like my father, was an atheist.

I heard magical and religious explanations for things every day, since for different reasons I spent a lot of time at my maternal grandparents’ house. Even though I did believe the overall story of Christianity when I was a kid, it never really took root in my mind or became a part of who I was.

In part, because at the same time that I heard the Christian version of things, I also heard the scientific one. My maternal great grandmother took the time to teach me how to read when I was 3 years old; I owe my love of reading to her.

My father and my grandfather always encouraged me to question everything that I read or heard, and to look for natural explanations for things I didn’t know; I owe my love of learning about science and my skepticism to them.

Armed with these tools, I kept finding things that just didn’t make any sense. If the world was created by an all-powerful God, who created that God? If that God had the power to rid the world of evil, why didn’t he do it?

When I asked these sorts of questions, I was told to go look for answers in the Bible, which contains the Absolute Truth about everything. I did, and far from finding answers I ended up with even more questions, the God that I found in those pages was violent, jealous, vindictive, misogynistic and cruel.

He didn’t seem to know a lot about cosmology, mathematics of zoology. Weird stuff, considering what millions of people around the world believe. The years passed and I progressively distanced myself from religion and all those things. I watched Carl Sagan’s Cosmos on TV.

There, he showed me that there is an endless source of awe and meaning to be found in science and philosophy; a sort of naturalistic spirituality that didn’t require me to believe very improbable things about the Universe to make me feel a part of something greater than myself. I never told anyone about this because I knew I would hurt my family’s feelings.

But then I started to pay attention to the horrible things that religion, belief in God, in the supernatural, in eternal life after death, could inspire in people. Yes, there’s a good side to God and religion, but there’s also a dark one, and it isn’t mild. Not just at that precise moment, but throughout history.

That finally inspired me to speak my mind about all of these things and to start being open about my atheism. To paraphrase Christopher Hitchens, I took the risk of thinking for myself and found much more happiness, beauty and wisdom that way.

Jacobsen: What seem like common moments of people losing their religion, to you?

Pineda: Talking to many different people who lost their faith, I find that nearly everyone has the same feelings that something is just not right with the whole God story, although what triggers those feelings is different from person to person.

Whether it’s reading those awful passages in the Bible, or seeing how people use religion as a cover for their own hatred, or just learning a bit about science, I have found that nearly all people who were once believers share the same feelings of uneasiness and intellectual struggles when they start realizing that what they have been taught as the truth, isn’t so pretty or so true after all.

And when this happens, people can feel bad and “dirty” and guilty, and even think that they are alone. That they are bad for thinking this way, and that they should just keep quiet. A few days ago we asked people on our social networks to tell us why they walked away from religion and it was a formidable experience.

Many, many people opened up and some of them told their stories publicly for the very first time. Losing your religious beliefs can be a painful process, but it doesn’t have to be.

Jacobsen: How does the landscape of the country dictate the morals and norms regarding sex and language?

Pineda: Well, even though Guatemala is a secular State, 87% of Guatemalans are Christian. About half of those are Catholic and the other half practice some form of Protestantism, the largest one being evangelical Christianity.

They are also deeply conservative when it comes to social issues, especially human sexuality, and many groups who identify as “pro-life” group together and lobby in Congress and the media to try to prevent anything resembling equality for the LGBT community, evidence based sex-education, or a smart conversation about what the best way to reduce abortion rates, childhood pregnancy and maternal mortality from ever happening.

They say that they want abortion rates to go down, and most reasonable people agree with them. But then, instead of having an honest conversation about how we can achieve that, they resort to absurd distortions and outright lies.

Just this Tuesday we (Humanistas Guatemala) were invited to a radio talk-show to discuss the billboard campaign and a woman called in to voice her opinion about it. She said that it was a clear attempt to impose the “LGBT agenda” on everyone and described our science-based approach to sex-education as “books that teach 3 year-old children to explore their body.”

That is not only dishonest, it is patently cruel, considering what women and children are suffering from, stemming from the fact that a large percentage of Guatemalans, especially those in poor, rural areas, have no access to information about sex, family planning or even contraceptives.

Jacobsen: What have been effective tools in the fight against superstition?

Pineda: The antidote to superstition is always scientific knowledge, but that by itself is not enough. The way that scientific knowledge is delivered taking into account how people come to believe things and how those beliefs connect with deep personal emotions is very important.

If you go out and tell people that astrology is bullshit and that only idiots believe in homeopathy or prayer, because of all of these scientific reasons, you will probably only offend them and maybe even reinforce their beliefs.

If, instead, you take an empathetic approach, admit that everyone can be fooled into believing weird things, and show people that there are real negative consequences caused by those beliefs, you have a much higher chance of changing their mind.

Jacobsen: If you could take a single exemplar, who would it be? Why this person?

Pineda: Carl Sagan. He was a very important part of my journey towards skepticism and one of the first personal heroes I had growing up. In his books and in his Cosmos series I found the answers to a lot of the questions I had about the Universe, and learned the importance of applying science, philosophy and critical thinking to my everyday life.

I also found a profound naturalistic spirituality in his ideas. The fact that we are not the special creation of some omnipotent being, but that we are a collection of star stuff that evolved over billions of years in this pale blue dot circling an average star in an average galaxy, and how that makes us a way for the Universe to understand itself gives me a sense of awe and wonder that has stayed with me all my life.

Jacobsen: Any recommended books for those wanting to learn more about irreligiosity?

Pineda: Asides from the genre classics ‘Why I’m not a Christian’ by Bertrand Russell, ‘The God Delusion’ by Richard Dawkins and ‘god is not Great’ by Christopher Hitchens, I strongly recommend books that deal with irreligion in a more positive, indirect way.

‘Cosmos’ by Carl Sagan is a wonderful book that shows the richness of the scientific worldview and its capacity to provide feelings of awe that are widely believed to be only found in religion. Once you are done with ‘Cosmos’ you will probably want to go ahead and read all of his other books.

‘The Varieties of Scientific Experience’ is probably a great follow-up. Christopher Hitchens compiled a great collection of essays, excerpts and poetry from many different authors from different places and different times called ‘The Portable Atheist.’

It features writings by people as diverse as Lucretius, Omar Khayyám, Hume, Darwin, Freud, Spinoza, Hobbes and Einstein. Finally, Richard Carrier wrote a splendid book called ‘Sense and Goodness Without God’ that builds an entire naturalistic philosophical system from scratch.

Jacobsen: What have been some of your main contributions to the irreligious community?

Pineda: I wrote about the subjects of irreligion, humanism, science, philosophy and criticisms of religion for an online journal some years ago. Now, I am Vice President of Humanistas Guatemala, a legally established organization in Guatemala that defends the separation of Church and State, and the rights of non-believers and people whose rights are infringed upon by fundamentalist religion.

Jacobsen: What are the main impediments to the free practice of living a life they choose themselves — for the irreligious?

Pineda: Mainly, the prejudice against being a non-believer, which was recently confirmed by a paper in Nature (https://www.nature.com/articles/s41562-017-0151?ncid=edlinkushpmg00000313), in combination with States that privilege religion in the public sphere and therefore impact the cultural landscape.

Jacobsen: What are your near-future plans?

Pineda: For the moment, we are focusing on our billboard and social media campaign to reach out to non-believers and believers who share humanist values. That is going great so far. Lots of people have contacted us to express their gratitude and their support, and in the next months we will work hard to provide the things they’ve been looking for, community-wise, in an organization like ours. We also want to strengthen our position defending the separation of Church and State, which is one on the main issues affecting Guatemalans, not only non-believers.

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

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2022-12-09

An Interview with Kevin Bolling — Executive Director, Secular Student Alliance — Session 1

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/08/10

Kevin and I are making this an ongoing series to discuss secularism at large, especially for the youth. Stay tuned!

Scott Douglas Jacobsen: So what was the family background, culture, geography, religion, irreligion?

Kevin Bolling: Well, that’s a long question. My family was a military family, so my father was in the navy. I didn’t have like most people the home town. I don’t. It was wherever we lived. So we moved around a lot when I was young. Probably not as much as other military families. Most military families move every three years, we did it about every four and five years, but I’ve lived up and down the east coast.

We lived in Puerto Rico where my brother was born and lived in Spain for four years, mainly during my high school. And then at that point, we came back to the United States and I did college and my master’s in the southeast, including around Everson. Growing up, I’ve come from a very Catholic based family. I remember my grandparents going to church every single day, so my family was very involved in the Catholic church,

My mother was extremely involved in all the stuff she did. I was an altar boy for years. So I always think my mother was very outspoken with the church as far as with regard to their treatment and inequality for women within the church. I think that very much, my brother and I definitely learned that from her to speak out and that equality should be the part for everybody. So we can see how that lesson is played out through our lives. We’ve gotten involved with different things, and so I think a lot of it comes from my mother.

Jacobsen: I think that’s a fabulous foundation. And the personal background, so by that I mean, I meant more specifically, the pivotal moments or even the seminal moments in your trajectory to a more secular outlook. You hinted at some of those before.

Bolling: For me, of course, I think growing up in a strong religious background, my mother’s approach to religion was very different, probably very different from the rest of my family. So she really applied us more to evaluate what the church was telling us.

So sermons with stories on how to do better. What was in the bible was, these would not be her words, but were dated and old. They were written at the time they were written and they were for that time. So, you had to look at them and just remember how things were these days. You didn’t take the stories in the bible at face value, or the sermon at face value; you had to translate them to today’s world and what you would do with them now, but they were stories on what was supposed to be good or how you were supposed to be a good person.

So I don’t think she intended it. But she very much allowed us to question that, and we examined in different ways. She didn’t take it as truth, an absolute truth. My aunt believes the Bible is absolute truth, even today she believes that men physically have one less rib than women because, of course, God took the rib from Adam to make Eve. I was like you can just count and that is really easy to disprove. But she doesn’t.

She is very hard in having that belief system and that is how she runs her life. I’m fortunate that my family does not. So, I think out of another pivotal moment for me was I think my very slow and gradual process to coming out as gay. I finally came out in graduate school. And so you know, I hadn’t thought about this before from my father where the family is more important than religion. So, of course, I’m going to accept you. You are more important to me than what the Bible says.

For my family, that was a very easy transition. I think it’s where their priorities were and family things are first. So I think we always had that; we had that nurturing environment from our family, but also, it was okay to question the things that were sometimes presented as absolute. So there was a strong belief, I think one from my father’s background as far as the military, that service to the country was always important.

So we were always doing things when we were young about being involved in volunteering and those sorts of things. Because a large part of what we did was growing up on naval bases, I think we were introduced to a lot of different cultures and then living outside of the United States is a very different perspective of a very Americentric world. All you hear about is the United States and that’s the only thing that’s important.

Being outside the United States, you see things differently in the world and recognize that’s not true, where it’s not always the same experience in the United States. So I think all of those things were pivotal. I’ve always remembered volunteering with something. I continued that on through my personal life, so you were always giving back in a way and that was just important for us to do.

Personally, it gives me a lot of personal satisfaction, so I’ve always done things that I have continued. I do remember history class in college and talking about world religion, and coming up with the Catholic church, which is, of course, the paradigm I associated with at the time. The professor really going in and talking about the church more as a corporation and why we’re doing all these things historically to make itself survive. So it gave me a very different perspective on the church and allowed me to question communion, and just the different practices of the church.

I do remember my first stances against religion: “I’m not going to confession anymore.” And then coming out gay, the church does not have a great relationship, especially the Catholic church for a long time, and not much is better, of not being very accepting of LGBT people. So there were times when unfortunately I never went through this, but you weren’t allowed to take communion, and being very negative. So I separated from the church a little bit more, and then I don’t believe in God anymore. I do remember having conversations with people; I don’t think there was anything specific that was a definite moment for me.

It was generalization, “That’s how I feel and I’m okay with that.”

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2022-12-09

An Interview with Dan Bowman — SMART Recovery Facilitator, SMART Recovery

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/08/08

Note: Dan is giving this interview as a SMART Recovery facilitator and not as a spokesman for the Veterans Administration.*

Scott Douglas Jacobsen: You have an association with SMART Recovery. What is SMART Recovery? What is your relation with it as an entity?

Dan Bowman: SMART, Self Management And Recovery Training is a not-for-profit, face-to-face and on-line, science/evidence based, Peer and Professionally led self-help group for those with addiction issues. It’s a self-empowering, dynamic and very interactive method of recovery, and by recovery, I mean the ability to be recovered. If I chose, I could go on and live my life, free from the emotional baggage of my past. I feel no need to attend meetings today for my own recovery, however I do so as a trained SMART Recovery facilitator to help others, because I believe in the SMART Recovery 4-point program.

Our 4-Point Program®

The SMART Recovery 4-Point Program offers tools and techniques for each program point:

1: Building and Maintaining Motivation
2: Coping with Urges
3: Managing Thoughts, Feelings and Behaviors
4: Living a Balanced Life

Jacobsen: Why is the organization important?

Bowman: Choice, plain and simple. There are many pathways to recovery, SMART being my choice, is only one of those pathways. There’s a notable quote by Anne Fletcher “If nothing else, we know that people have better treatment outcomes when they’re offered choices and not coerced to accept one thing or another.” For many, many years I was told there was only one path to recovery, coerced if you will and when I could not do it that way, I not only felt like a failure, I acted like a failure.

Jacobsen: What are some notable and touching experiences in working with them?

Bowman: The “lightbulb moment” when I’m facilitating a meeting and I see the light come on. New attendees to SMART Recovery are hearing things they have never heard before. “No sponsor?” “I’m not powerless?” “I don’t need to go to meetings the rest of my life?” “I don’t need a Higher Power to recover?” “I don’t need to label myself an alcoholic or an addict?” “Blasphemy you say!” I really don’t get the last one very often, however on occasion, we have a naysayer or two and we continue to welcome them, those that do not cause disruption to our groups. All opinions are welcome to be voiced and heard, we are a non-judgemental, non-confrontational group. We do however use science, facts and rational thought as our arbitrators.

Jacobsen: How does your own background tie into them? What lead you to SMART Recovery, and the absolutely wonderful and magnanimous Shari Allwood?

Bowman: Shari really is wonderful. I hope to one day obtain her mystic level of email cheeriness, not quite sure how she does it, but I always feel so cheery after reading her emails.

I struggled with alcohol, irrational thinking and emotional problems for about 30 years before I discovered SMART Recovery. I was one of those led to believe there was only one way to recover. I did not believe in what I was being told to practice in other groups. I tried so very hard to thoroughly follow their path, but continued to fail. I was introduced to SMART Recovery while in treatment at the St. Louis VA hospital, through SMART’s Mid-America Regional Representative, Virginia Frank, another wonderful person in SMART Recovery’s vast arsenal and a highly valued tutor and mentor of mine. I had my “Lightbulb Moment” while there. I still drank, but each time it was a shorter and less intense relapse/slip. I learned in SMART that I did not have start from square one after I slipped or relapse, I could restart from where I stopped my slide, I had not lost sober days. I eventually became a trained facilitator and have over three years now without alcohol playing any part in my daily life.

Jacobsen: What is your main initiative or goal now in personal and professional life?

Bowman: As far as my personal life, I’m living the dream so to speak. I have purpose, I have a good relationship with my wonderful family and co-workers. Have everything I need. My life, for the first time is drama free and unencumbered, I pretty much do what I want, when I want. A personal goal I have is to help SMART Recovery continue to rapidly expand, especially here in the St. Louis Metro region.

I am currently retired. I do volunteer Thirty plus hours a week at the St Louis VA as a Certified Missouri Peer Specialist (CMPS) I’m on track to be hired soon at the VA as a CMPS/Whole Healthcare Coach.

Jacobsen: With your current position (if applicable, what is it…), what are your tasks and responsibilities?

Bowman: As CMPSs we role model successful recovery to other Veterans and VA staff. So often the staff does not see the fruits of their work, that is, to see Veterans in successful recovery instead of crisis mode, day after day. We also assist and teach Veterans to advocate for themselves and how to navigate the system. I currently facilitate mental health and recovery groups on the acute psych inpatient ward and in the substance use disorder treatment program. I also facilitate two SMART Recovery meetings a week, located at the St. Louis VA.

Jacobsen: How does a science-based and non-faith-based — with or without religion as a component — treatment work compared to faith, religiously oriented, treatments?

Bowman: Scott, I don’t feel qualified to comment on other types of recovery program. I will say this, SMART’s evidence based tools are what I was looking for when I was trying to use a faith based program. I really had a problem with the concept of “Powerlessness” and “Higher Power.” In SMART, we believe the concept of a Higher Power is a personal and private matter. Certainly, we do not tell people they can’t use a Higher Power, it’s just not part of our 4 Point program. We are not powerless, we are powerful.

Jacobsen: Any feelings or thoughts in conclusion based on the conversation today?

Bowman: If anyone reading this is still having problems with addiction, whether it be from substances, like drugs and alcohol or behaviors, like gambling or sex, and have not found success with the method they are using, please, please search out an alternative. There are so many pathways to recovery. Do not let any one person or group convine you, their way is the only “true” way. That’s just not factual, Scott.

Jacobsen: Thank you for your time, Dan.

Bowman: Thank you Scott, for helping spread the word about SMART Recovery.

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2022-12-09

An Interview with Wade King — President, SSA of Clemson

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/08/07

Scott Douglas Jacobsen: What is family background — geography, culture, language, religion/irreligion, and education?

Wade King: I grew up in Greenwood, South Carolina, a medium-sized town surrounded by even smaller towns. Most of my family came from more rural areas of the country, such as Estes Park, Colorado. Most would say my family is the typical rural, white, southern, Christian family. As far as religion goes, my family practiced an old-school form of Southern Baptism in the in the 1990s and 2000s. However, my immediate family broke away due to issues such as gay marriage and race, and joined more laid-back churches such as NewSpring. I kept away from church most of my life, using my education as an excuse. It helped in the long run, as I became the first in my family to go to a 4-year university.

Jacobsen: What is the personal background in secularism for you? What were some seminal developmental events and realizations in personal life regarding it?

King: I started becoming skeptical at around the age of seven, stopped going to church by middle school, and became an agnostic atheist in high school. My schools and community lacked any sort of secular community, so most of my experiences were internal. The whole process began due to my introduction into social issues and communities that these issues affected. By elementary and middle school, I was well aware of LGBT+ issues, abortion, secularism in schools, etc. High school science classes really cemented my beliefs.

Jacobsen: You are the president of the SSA of Clemson. What tasks and responsibilities come with the position? Why do you pursue this line of volunteering?

King: As president of SSAC, I perform most, if not all, administrative duties for the group. I also share responsibility for all other aspects of the organization, including financial organization, social media, outreach, and event participation with my fellow officers. I do all this in order to help build a community of secularists and people who are accepting of secular values.

Jacobsen: What personal fulfillment comes from it?

King: I have always thought that the area lacked a strong secular community. Community is important for sharing ideas, networking, and other’s personal wellness. A community can more easily bring change than a fragmented set of small groups. This is my higher level of fulfillment I get from this. It also doesn’t hurt to make some friends in the process. All of our members have built some form of friendship with other members and even participate in other secular groups in the upstate.

Jacobsen: What are some of the more valuable tips for campus secularist activism?

King: I hate to sound cliché, but balance is the key. You need to be able to plan well, but also be flexible enough to change with the tides of the community. You need to be able to be kind to those who do not share your beliefs, but don’t let them run over you or others. You need to have some degree of focus, such as my focus on community-building, but also be able to focus on other aspects of secularism, such as science, social issues, government, activism, etc. I have missed many opportunities because I wasn’t willing to add new events to our semester schedule; or because I wasn’t confident enough to hold an extended conversation with certain people; or because I focused too much on building a community and didn’t get enough guest speakers to talk about science and government.

Jacobsen: What have been some historic violations of the principles behind secularism on campus? What have been some successes to combat these violations?

King: Clemson University, being one of the larger and more advanced public universities in the south, has had its fair share of incidents. Most are the typical religious imagery around campus, professors enforcing religious beliefs onto students, and non-student religious groups using school funds. However, the most significant recent and well-covered issue on campus involved our football team’s head coach, Dabo Swinney. The first incident dates back to before I even attended Clemson. The Freedom from Religion Foundation accused Swinney of promoting Christianity to his players by holding events with religious themes or venues and by allowing the team’s chaplain to proselytize the players. Considering Swinney’s position as a state employee, this was a huge problem for the FFRF, who had help from SSAC and other local groups. In the long run, Swinney suffered few consequences, given his success in the football team’s performance the past few years, and secular groups suffered a new stigma of aggressiveness and a lack of respect for important personnel on campus.

Jacobsen: What are the main areas of need regarding secularists on campus?

King: For individual secularists, community and social activism are perhaps the most needed aspects in their lives. While students are generally accepting of secular individuals, most large groups on campus have religious ties or activities that exclude secularists. I would very much like to think we provide a strong community for them. However, with secular issues branching into other communities, especially LGBT+ and racial justice groups, many hope to see social progress come to Clemson’s campus. Outreach is currently SSAC’s largest area of need. While our group’s ties remain strong with each other and with other secular groups in the area, we are still small. As mentioned earlier, we still suffer from a stigma that even prevents other secularists from joining.

Jacobsen: What is your main concern for secularism on campus moving forward for the next few months, even years?

King: I very much like to think I am making the correct decision in focusing on building a community for secularists. I feel much of it has been accomplished, so the next few months or semester will have more of a focus on science, social issues, and intellectual discussion and debate. However, the main focus will still be community since we do not want to lose our new, stronger connections. The next few years will be up to new officers and members as our current members graduate or pursue other goals. I am hopeful that our new focus will once again be activism as new secular and related issues arise in our world.

Jacobsen: What are the current biggest threats to secularism on campus?

King: Our biggest concern has to be the chapel that is planned to be built on campus. Luckily it has faced tough criticism over the past couple of years, but it has started flying under the radar due to the university’s willingness to be accommodating towards non-Christians in the building of this chapel. SSAC’s faculty advisor is one of the heads of the program overseeing its construction and assures us that it is much more of a inter-faith center. SSAC plans to have extended discussions and dialogue about this in order to cement our general positions on the matter. Currently, the consensus is that the chapel should be given a better label to avoid religious connotations and/or favoritism and to encourage acceptance and community.

Jacobsen: What are perennial threats to secularism on campus?

King: Faculty and administrative favoritism for religious activities and organizations always remain in our watchful eye. Long-time faculty are especially tricky to deal with, and it doesn’t help that they have formed their own organization for this purpose.

Jacobsen: What are the main social and political activist, and educational, initiatives on campus for secularists?

King: SSAC is the only group exclusively dealing with these issues, as our campus lacks initiative on these issues. Usually we must collaborate with other local secular groups, such as Piedmont Humanists and Foothills Humanists, and with other activist groups, such as Clemson’s Sexuality and Gender Alliance and FEM Club.

Jacobsen: What are the main events and topics of group discussions for the alliance on campus?

King: Our most recent and favorite discussions have centered around science and sociology of religion. Quantum physics and evolutionary biology are common topics given that some of our members are graduate students in physics and biology. While none of us are majors in sociology or religion, many of us have related hobbies and we have had discussions on cult behavior and the pros and cons of religion in society.

Jacobsen: How can people become involved and maintain the secular student alliance ties on campus?

King: If your campus has any sort of online portal for student organizations, that is the best place to start. Clemson has a Tiger Prowl every year for organizations to recruit new students and members. Attending these sort of events makes it easy to meet leaders personally and build a relationship from there. Maintaining these relationships should be easy as long as the group’s leadership remains serious about SSA and its values.

Jacobsen: Any feelings or thoughts in conclusion?

King: I have already said plenty, but I don’t think I can stress this enough: SSA is not the only resource young secularists have to participate in activism. Other local groups and national organizations exist. Getting involved with them is just as important. This is why I value community so much. Getting to know others who agree (or even disagree) with you is a powerful tool for social change. Use it frequently, and use it wisely. Also, thank you for this opportunity, Scott.

Jacobsen: Thank you for your time, Wade.

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2022-12-09

Interview with Jamie Del Rosario Martinez

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/08/07

Scott Douglas Jacobsen: What was family and surrounding culture like growing up? I know memories can fade and become distorted. However, there are themes, which can help set the groundwork for our discussion here today.

Jamie De Rosario Martinez: I was a product of a broken family, eldest of 4 siblings, I was a battered child being beaten from small to no reasons at all getting punishments even if it was not my fault, I have a womanizer and a gambler dad and a Martyr mother and community full of Iglesia Ni Cristo (INC) members, all my relatives from my mother side are INC members and so do we. I was forced to stop from school at the age of 14 so I could work and bring my siblings to school since my father doesn’t want to take that responsibility I started working as entertainer in japan at the age of 15 using fake passport etc. to look like 19yo. To earn money only to be confiscated by my father and leave me with only 500 Pesos ($10) this routine continued until my father permanently left us to go with other woman.

Jacobsen: When did you begin to question God?

Jamie: when I was 16 I was excommunicated from INC and I found out that my cousin reported to INC that I was working as entertainer in Japan. And they judged me without even asking my side they accused me of doing things that is against the will of their god they accused me of selling my flesh to Japanese men which made me really mad and made me realize that they are so judgmental, I worked abroad to be able to send food for my family and to be able to send my siblings to school.

Jacobsen: How did you find HAPI? What is its main goal? Why is it important to build irreligious communities, especially in hyper religious countries?

Jamie: I was in a Reproductive health law Rally with a friend in Baguio when I met this group of young guys from HAPI they were so kind and gentlemen, during lunch time our leader told us to go back to the bus and have lunch but me and my friend went to the cr first and when we get back to the bus there are no more pack lunch left for us to eat having only enough money to go back home me and my friend went out the bust to by biscuits while we are falling in line some HAPI members saw us and asked if we already had our lunch and we said No because there are no more lunch for us in our bus, surprisingly they offered me and my friend a free lunch it was like WOW how kind these guys are to a totally stranger like us then I asked them do HAPI has FB page or group that I could join and the rest is history

HAPIs main goal for me is to spread humanity to all regardless of beneficiaries’ religion specially kids they promote humanity and critical thinking based on my personal observation.

Currently I am not yet aware of the importance of building Irreligious community as I myself I still under transformation from religious to non religious.

Jacobsen: What are some of your more notable initiatives with HAPI in the past and the present?

Jamie: I have a monthly feeding for 200 kids through HAPI, Self Sufficient because of the HAPI Farm, I also have HAPI Merchandise for fund raising.

Jacobsen: How are things for the religiously unaffiliated, socially and legally, and politically, in the Philippines?

Jamie: socially; still need to hide due to stigma as a non-believer.

Jacobsen: Thank you for your time, Jamie.

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2022-12-09

A Compendium of Crimes and Criminals of the Eastern Orthodox Church — Part 1

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/08/06

I doubt this is comprehensive, nor is it representative of the positives of the church either; it is reportage on the reports from the news. I didn’t see a compendium, so decided to write one.

Another purpose for this catalog is because of the lack of news play about the Eastern Orthodox Church compared to the Roman Catholic Church, and its trial of Galileo, and torture, hunting of witches, and the Inquisition, and the child sexual abuse scandal, even Bruno, of course.

But what about the second largest Christian sect in the world boasting over 300 million members? In many of these cases, I believe the secular and ordinary religious stand in solidarity, moral alignment. So let’s begin:

According to the Greek Reporter, a priest, Adam Metropoulos, was convicted of sexual abuse on four counts. Forgive the direct language and emotional tone in the latter portions of this sentence, but the sexual abuse equates to rape, Metropoulos raped.

His sentencing, circa, April 27, totals 12 years in prison. Ann Murray, the Superior Court Justice, stated that she also sentenced him to “3 years of probation after he gets out of prison” and would have to “register with the Main Sex Offender Registry for the rest of his life.”

Murray noted the impacts on the victims was “great” or significant. At the trial, a former altar boy from St. George Greek Orthodox Church testified. The former altar boy was 23-years-old, and reported being sexually assaulted by Murray.

This was during sleep overs at the Metropoulos’s home. The Greek Report noted that “police found pornographic images in the offender’s computer,” which portrayed “a family member that he would secretly film in the nude, as well as other photographs of different people, some of them children.”

On the day of the arrest, the Greek orthodox diocese in Maine made a suspension of Metropoulos. In Metropoulos’s defense, he stated that he never had intercourse with the teenager, but that he touched the alter boy, at the time, in an inappropriate way while he was asleep.

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2022-12-09

An Interview with Chris Debo — Meeting Facilitator, SMART Recovery

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/08/06

Scott Douglas Jacobsen: You have an association with SMART Recovery. What is SMART Recovery? What is your relation with it as an entity?

Chris Debo: I am a meeting facilitator with SMART Recovery. I facilitate a weekly meeting in Northern California. SMART Recovery is a science-based recovery program that provides proven, practical tools and techniques for dealing with the challenges a life in recovery presents. It is based on the psychological modalities of Rational Emotive Behavior Therapy (REBT) and Cognitive Behavior Therapy (CBT), as well as other modalities.

Jacobsen: Why is the organization important?

Debo: SMART Recovery is important for a number of reasons. It brings the teachings of Albert Ellis and others to people in recovery. It provides a secular, proven approach to managing thoughts, feelings, and behaviors in order to improve one’s outlook on life, reducing the need to resort to maladaptive behaviors and substance use for “relief” from the stressors of life.

Jacobsen: What are some notable and touching experiences in working with them?

Debo: Well, in being a meeting facilitator, I’ve had some notable experiences with attendees. I’ve had people thank me for providing them with useful tools to deal with difficult situations. These are tools that we don’t learn growing up in this society.

I recall in particular one woman who thanked me for helping her to realize how her harmful eating habits are a learned behavior, a way to cope, and that she could replace them with healthy alternatives. I’ve also witnessed people in meetings finally “get it,” understand what their addictive substance or behavior is for them: a coping mechanism. The penny drops and a look of understanding beams from their faces. Those types of events are extremely gratifying.

Jacobsen: How does your own background tie into them? What lead you to SMART Recovery, and the absolutely wonderful and magnanimous Shari Allwood?

Debo: I myself suffered from many years of substance abuse, primarily alcohol. Booze was my only mechanism for coping with life, good and bad. It worked every single time in a predictable way. Finally I realized that I needed to make a complete change in my life. Having had little success with a traditional 12-Step approach, I searched online for alternatives to traditional 12-Step programs and came across SMART Recovery. This discovery changed my life.

After being sober for a time, I decided that I should give back in some way to the community, so I took SMART Recovery’s Facilitator Training and became a facilitator. This experience has been incredibly gratifying for me. I could help others see that there is a way out of their addictive, and destructive, behaviors, while strengthening my own knowledge and use of SMART Recovery’s program.

Jacobsen: With your current position (if applicable, what is it…), what are your tasks and responsibilities?

Debo: At the moment, I am training to start a new career. At 45, it is a challenge. Overall, though, my goal in life is to achieve healthy balance across all aspects of life. I have a chance to do this now that I am solidly in recovery. SMART also has shown me how to prioritize long-term benefits over short-term satisfactions.

Jacobsen: How does a science-based and non-faith-based — with or without religion as a component — treatment work compared to faith, religiously oriented, treatments?

Debo: This program offers practical solutions. Change your thoughts to change your emotions. Take responsibility for your future. Take charge and own your recovery and your life. Don’t rely solely on others or a “higher power” to save you from yourself. Live for today and the future, not in the past. I’ve never seen faith save someone from addictive behavior, at least not in the long run.

Having had experience with AA, I can tell you that these programs are based on taking your power away from you, taking your responsibility away from you. You are forced to look backward at all your negative behavior and consequences in order to scare you from repeating those mistakes. It is based in shame. You don’t learn anything practical to help you in the day-to-day. Your higher power will save you. Nope. I stayed sober for five years, but I was miserable every single day. With SMART Recovery, I can be content and occasionally even happy. Hah.

Jacobsen: Any feelings or thoughts in conclusion based on the conversation today?

Debo: I would not be living the life I am living without SMART Recovery. I will be forever grateful to the organization for helping me to learn what I need to know to live a healthy and fulfilling life.

Jacobsen: Thank you for your time, Chris.

Debo: My pleasure! Thank you for giving more exposure to SMART Recovery!

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2022-12-09

This Week in Science 2017–08–06

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/08/06

“Washington (CNN)President Donald Trump has made no secret of his desire to roll back environmental regulations and change the playing field for the fossil-fuel industry.

His administration’s actions over its first six months have followed that lead, including what many scientists say is a full-fledged battle against research and facts.

Last week the twitter account for the Department of Energy tweeted out an op-ed written by a scholar at the Cato Institute, a right-leaning think tank, with the headline: “In the fight between Rick Perry and climate scientists — He’s winning””

Source: http://www.cnn.com/2017/08/05/politics/trump-battle-science-epa-energy-climate/index.html.

“This summer, as part of a hectic schedule that includes figure skating lessons and late-night reading binges, Claire Radin also carved out some time to dissect a rat.

And while that may not be a traditional camp experience like canoeing or sleeping under the stars, it was certainly memorable for Radin, and came at a “Mini-Med” camp through the Science Explorations Program offered through the faculty of science at York University.

“We would all take turns finding organs and taking them out. After we were done we put them all back in and sutured it up,” said Radin, 12, describing her work with a coed team of three fellow science enthusiasts.”

Source: https://www.thestar.com/initiatives/fresh_air_fund/2017/08/04/fresh-air-funding-puts-science-camp-within-reach.html.

“It can be difficult to communicate the very latest scientific ideas to those relying on sign language, but a student is working to change that.

British Sign Language (BSL), which is used by about 87,000 people across the UK, already has ways of expressing the biological terms required for study up to roughly the end of secondary school, but not beyond. Because of that gap, the more complex, cutting-edge terms often needed in undergraduate lectures must be spelled out letter by letter.

This raises some obvious problems. If finger-spelling is used for words such as “deoxyribonucleotide” and “deoxyribonucleoside”, it becomes clear only at the very end which is intended. This is not only confusing for students but could even be dangerous in an experimental context.”

Source: https://www.timeshighereducation.com/news/student-aims-expand-sign-language-science.

““Climate change is caused by humans.”

“Taxing the rich hurts the economy.”

“Vaccinations cause autism.”

“Heterosexuals are better parents than same-sex couples.”

You might agree with some of those statements. You might have shared articles arguing for or against them on social media. You may even have debated them with friends or co-workers.

But have you ever questioned why you believe what you believe about them, and whether you’re objectively, factually correct?

We humans fancy ourselves logical thinkers, who consider the facts and come to a rational, scientifically sound conclusion about the world around us.”

Source: https://www.thestar.com/news/insight/2017/08/05/the-science-of-why-we-wont-stop-believing-age-of-unreason.html.

“EW DELHI — Inspired by this past April’s global march for science, Indian scientists are gearing up for their own march in more than 30 cities on 9 August, organizers announced today. Their main beefs are anemic science funding and growing religious intolerance.

India’s science investments are minuscule compared with those of China and South Korea, says Prabir Purkayastha of the nonprofit Delhi Science Forum. One pillar of Indian R&D that’s suffering, he says, is the Indian Institutes of Technology (IIT), a nationwide network of 23 research and teaching institutions. “IITs today have second rate infrastructure compared to what they need and barring a few, there are no institutes in India which have the kind of money required for the next generation of science,” Purkayastha says. He and other march organizers are demanding that the Indian government boost R&D spending as a percentage of gross domestic product from roughly 0.85% in 2016 to 3% of GDP.

Government officials say that the march organizers’ complaints are overblown. “Their position is factually incorrect,” says Ashutosh Sharma, secretary of the central government’s Department of Science & Technology here. Science spending is booming, he says. “In the past 3 years, our budget has nearly doubled compared to earlier periods for both basic and applied research,” he says. Purkayastha counters that government departments are diverting funds marked for R&D to nonresearch programs.”

Source: http://www.sciencemag.org/news/2017/08/indian-scientists-taking-streets-en-masse.

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2022-12-09

An Interview with Wendy Webber

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/08/03

*Audio interview has been edited.*

Scott Douglas Jacobsen: Was there a family background in non-belief?

Wendy Webber: Yes, and no. My dad was raised Catholic. My mom was raised Jewish. I am a mix of both of those coming from those families. We didn’t practice in my home, but I was exposed to religion and religious practice in my larger family.

Jacobsen: What was it like growing up in the community?

Webber: Where I grew up in southern New Mexico is a very Hispanic, Catholic community. Obviously, there are other religions present, but it is mostly Catholic. Religion was around. Personally, I didn’t find the lack of religious belief to be a problem.

I didn’t lose friends over that. For me, it was a fact. It didn’t matter between my friends and me.

Jacobsen: Eventually, you found yourself at Yale Divinity School. What was the experience there?

Webber: I got a Master of Religion there. I was studying theology of oppression and reconciliation with an eye on religious history. It was interesting to be a non-religious person at a school that was founded as a Christian seminary. Most of the people at the school were religious. But not everyone. There was a group of non-religious and non-theistic folk.

We started, or revived, a humanist, atheist, non-theist organization on campus that we wanted to use to have a social space and for conversations about being non-religious on an otherwise religiously oriented campus. It was also a way to engage the rest of campus the way the different religious groups on campus did by hosting educational or social events. It was great. We organized some great events.

My experience was, by and large, me being another student on campus. There were certain things that came up. I had one class where we were meant to write a paper that was about prayer in our own tradition. This subject doesn’t really exist, for me. I had to go to the professor and talk about it. It didn’t go over well [Laughing].

Jacobsen: [Laughing].

Webber: We compromised by my writing about Judaism.

Being there as a non-religious person wasn’t perfect. There was some pushback at times. I think there is a bit of a divide between people who wanted it to be a Christian school and others who want it to be a more inclusive school — having other beliefs represented.

So, I don’t think most of the issues I faced there were as much about being non-religious as about being non-Christian.

Jacobsen: Also, you helped found the secular organization. I came across a phrase I had never come across before. It was inter-belief dialogue rather than interfaith dialogue. This is more inclusive for the whole suite of irreligious or non-religious sets of worldviews.

So, I was heartened to read that. How did you go about building that community? What initiatives did you take on?

Webber: We did lunchtime conversations, for people to talk about their belief journey. We invited people who were religious and who weren’t religious to talk. We also did a thing, which is common at interfaith events, called speed-faithing. You sit across from someone who has a different belief system than you, then you talk about what your beliefs are and why for a few minutes then move on to speak to another person.

One of our most popular events we did while I was there was a practical inter-belief workshop. This was focused on the challenges in having an inter-belief event. Things like if you host one of these events on Friday nights a lot of people won’t be able to make it because of religious obligations. Practical things like that.

We made a point to make sure that it was very inclusive of non-religious people in the language we used and discussions we facilitated. We challenged the participants to be careful about the language they use. “Inter-belief” brings more people to the table. Things like “people of faith or no faith,” when you’re talking at an interfaith event is more inclusive than “religious people.”

We had a waiting list to get into the workshop our first year. We not only wanted people to know we were there, but also let people know about to deal with non-religious people being in that space.

Jacobsen: When you reflect on the situation for the non-religious, or humanists, in America today, what do you see as one of the main concerns?

Webber: [Laughing] I don’t want to speak for everyone. We are a diverse group of people, so I know everyone has their own concerns. And each of us weighs the different concerns facing our community differently. For me, a major concern is that humanism is not for everybody. If you go to humanist events, more often than not, white men dominate the space. We need to figure out ways to let the humanist community be more inclusive. Which means not just being inviting, but listening — really listening — to women and people of color and letting people be humanist in ways that make sense for them.

That’s a major concern I see inside humanism. As humanists within the larger culture in the US, a major concern I have is the perception that just because someone is not religious they are a bad person. That perception must change. I think that’s why it is important to do social justice work as a humanist. I mean, to do social justice work like community service visibly as a humanist. To show people in my wider community who might condemn me that, “My humanist values are why I do this. I am here as a humanist.” It helps people see that we’re good people.

For me, these are top issues the humanist community faces. There are a lot of different ways to address these issues. For me, addressing them is about seeking out non-white humanist voices and doing community service and other social justice work.

Jacobsen: Something of concern to many humanists are human rights. In particular, the US situation now with women’s rights — in particular, women’s rights. What is the state of reproductive rights in the United States?

If things are looking direr, what can be done to make sure they are both more solid and well-implemented in the country?

Webber: To be honest, reproductive rights is not the number one issue at the forefront of my mind. I am not saying it isn’t important, but it is not something I have been focusing my time or energy on.

Having said that, my answer to your question is that I think we need to have more women voices in the conversation at the policy level and in political and media discussions. We keep having all of these meetings about reproductive rights, policy, and law with not a single female voice present or if women are present their voices are not given adequate weight. Where men who clearly don’t understand female anatomy are making decisions about reproductive health policy based on their, frankly willful, misunderstanding.

It is part of a bigger problem of women being silenced or not having their voices heard. There are so many ways to get at this issue. We need to get more women’s voices at the high level. We need to get more women’s voices at the local level — holding local office. We need to teach our children — not just the girls — not just that women have rights, but how those rights continue to be violated and how to be part of the solution.

Most importantly, we need to face and address the fact that historically and continuing now, the negative consequences of these reproductive health policies affect women of color disproportionately.

Jacobsen: Any thoughts or feelings in conclusion based on the conversation today?

Webber: For me, I think humanism is about equality of all people. That is really the basis of humanism. That can manifest in a lot of ways. The humanist movement, for me, isn’t simply about getting rights for humanists.

It is about supporting all minority and oppressed people in gaining that equality, not solely humanists. We should as humanist to support movements like Black Lives Matter, issues like reproductive rights for all people with uteruses, and oppressed communities like Native and LGBT people. Importantly, not just giving lip service, but lending support with our money, actions, and voices — following their lead.

All of these different things are part of the humanist movement.

Jacobsen: Thank you very much for your time, Wendy.

Webber: Thank you!

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2022-12-09

Weekly News Briefs (Canada)

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/08/01

Anti-Muslim hate crimes on the rise

“The number of police-reported hate crimes against Muslims jumped by 60 per cent in 2015 compared to the previous year, according to Statistics Canada,” CBC News: Politics said, “New data released Tuesday show there were 159 anti-Muslim incidents reported to police that year, up from 99 the year before.”

The National Council of Canadian Muslims vice-chairman, Khalid Elgazzar, described 2015 as a “difficult year” for the Canadian Muslim population. Terrorist attacks in France and previous PM Harper’s making wearing a veil, at citizenship ceremonies, a “central issue” for the election campaign made things more difficult for Muslim-Canadians.

Elgazzar said, “The Canadian Muslim community bore the brunt of sinister political rhetoric surrounding the federal election which painted Muslims as terrorists or terrorist sympathizers as well as being anti-women.”

Notley says climate change policy should help working people

Global News said, “Alberta Premier Rachel Notley tried to reassure bigwigs in the energy industry Wednesday that her government will strive to ensure the Trans Mountain pipeline expansion gets built despite political opposition in British Columbia.”

Notley spoke at the Global Petroleum Show, which is in Calgary, Alberta. She noted that the current NDP Alberta government doesn’t speak much on oilsands — and this threatens jobs for Alberta. Notley described that an effective climate change policy should help working people.

She also stated many families lack work, are stressed about mortgages, and do not have sufficient time for “climate change action.” Her statements arise as the BC NDP and Green party are building an alliance, which may form government and could halt Kinder Morgan’s pipeline expansion.

Science World in Vancouver Hosting and Innovation Festival for Canada’s 150th Birthday
The Globe and Mail stated that the idea of a Planet Nine could simply evaporate, or “wink out of existence.” Planet Nine is a hypothetical astronomical body in the Solar System, which weighs about 10 times as much as the Earth.
This is big science story in 2016. Two astronomer teams made proposals as to its existence, and so began research into it. This was a proposal to explain uncommon patterns of several small objects past the known planets in our solar system. A team was working from data out of the Canada-France- Hawaii Telescope. They failed to find supportive data of it. As it turns out, the “Canadian-led study suggests the planet could be nothing more than a statistical fluke that vanishes when the numbers are looked at differently.”

Canadian biotechnology is on an upswing
According to The Globe and Mail, one biotechnology startup in Montreal “has secured a huge early- stage financing.” It is targeting the development of technologies to be able to reduce the occurrence of cancer.

It is called “precision oncology.” Repare Therapeutics Inc. is led by Lloyd Segal, who is a Montreal biotechnology executive. Repare was co-founded three research scientists from Mount Sinai Hospital in Toronto and New York University. They raised $68 million.
Canadian biotechnology has been in decline, but the biotechnology industry in the country has been on an upswing. Segal said, “Our focus is on putting our heads down and developing great drugs…without the constant cycle of fundraising.”

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2022-12-09

An Interview with Kaeleigh Pontif — President, Yuba Community College SSA

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/07/29

Scott Douglas Jacobsen: What is family background — geography, culture, language, religion/irreligion, and education?

Kaeleigh Pontif: I was born and raised in Houma, Louisiana. As you can imagine, growing up in the southern bible belt has a certain set of challenges. The south takes cultural preservation very seriously, despite how archaic some of the traditions may be. For the first 16 years of my life I practiced as a Jehovah’s Witness. Growing up, bible study always came before school work. We attended the kingdom hall two or three times a week, and frequently preached door to door. I graduated from H.L. Bourgeois High School in 2011, and moved to Marysville, California in 2013. I will graduate from Yuba College this December, and plan to attend Sacramento State University in the spring of 2018 where I will study environmental science.

Jacobsen: What is the personal background in secularism for you? What were some seminal developmental events and realizations in personal life regarding it?

Pontif: There were many times in my religious upbringing where I attempted to ask questions to those teaching me. I was always told I was concerned about the wrong things, or that I simply had to pray on it. Between the ages of 15–18, there were many arguments with my family concerning my religious position. I began to feel like the Jehovah’s Witness religion had practices that I simply did not agree with or wish to participate in. It became harder to get me to attend. I so badly wanted to find the right religion since I had doubts about my own, I joined numerous Christian clubs at my high school in hopes of finding the right path. As I’m sure it has begun for many atheists, at some point you realize things just don’t make sense. With all the cruelty and suffering in the world, I could no longer believe in an all knowing and loving god. I also noticed the hypocrisy among many of the religious, and numerous biblical contradictions. I denounced religion and deism altogether and stopped attending church. I felt depressed due to the lack of community that I once had with church and family. I started to pay attention and learn about all of the atrocities committed in the name of god and religion, and wanted nothing to do with doctrine. In Houma, where I spent the majority of my life, I knew of no such meetup groups where people discussed philosophy, religion, humanism, etc. I felt like that area had no opportunities for me, be it personal or professional, so I decided to move to California. After a couple months of living in Marysville, I did a quick google search for atheist groups in the area and found the group Sac FANS on meetup.com. Within this group, there was an atheist book club which I attended regularly, Sunday Assembly, a secular congregation, opportunities to do volunteer work in the secular community, and so much more. I met some of the best people I know through this group and have had many rewarding experiences because of it.

Jacobsen: You are the president of the Yuba Community College SSA. What tasks and responsibilities come with the position? Why do you pursue this line of volunteering?

Pontif: That’s right, I am the president of the Yuba College Secular Student Alliance, I founded the group in January 2017. Because this is the first semester we’ve existed at Yuba, I’ve had a little more responsibility than one typically would. I organize and preside over meetings, activities, and events, maintain our web presence, book speakers, coordinate volunteer and service work, and other fun outings for the group. I choose to pursue this line of volunteering because I find it to be extremely necessary. Unfortunately, many people don’t realize how participating in certain religious practices and beliefs can be harmful to others. One’s religious beliefs might cause them to vote in favour of anti LGBTQ rights, against reproductive healthcare, against certain environmental policies, etc. When I start to tell people about the SSA, the first question I usually get is, “What does secular mean?”. Because young adults are oblivious to the most fundamental word concerning our government, is just a reminder that I have lots of work ahead of me.

Jacobsen: What personal fulfillment comes from it?

Pontif: In the short amount of time that I have been an officer with the SSA, I have had several rewarding experiences and the opportunity to meet some truly amazing people. Our group has had some great discussions about women’s rights, indoctrination, secularism in the government, etc. All of these discussions left attendees with a better understanding of the topic and a desire to do something about the issues. Because I recognize the injustice reflected by certain religious practices, I feel that I have a responsibility to shed light on them and do something about it. When I lobby for secular values, volunteer at outreach events, I get a huge sense of fulfilment in knowing that I served my community in a way that benefits everyone. I believe that when I do better, we do better.

Jacobsen: What are some of the more valuable tips for campus secularist activism?

Pontif: Great question, I’m still picking up on a few tips myself. So far, I’ve learned that the most useful form for secular activism is simply talking to people. When I learn that a student is intimidated by the word secular, despite knowing what it means, I’m able to open up a conversation and help them better understand how everyone benefits from secularism, not only nonbelievers. As long as people are scared to initiate conversations regarding secularism, it will always be a taboo. I encourage others to discuss religion and humanism on campus and generate those discussions that can lead people in the more enlightened direction. I often remind people that we were not here to condemn religion, but rather discuss it and its effects on social structures like government and education.

Jacobsen: What have been some historic violations of the principles behind secularism on campus? What have been some successes to combat these violations?

Pontif: Personally, I haven’t experienced any major violations of secular principles on campus however, there have been a couple of minor issues Last year I had a professor who spent valuable class time preaching the Mormon religion. I’m fully aware of academic freedom and a professor’s right to teach the class as he/she sees fit however, this was without a doubt a violation of those privileges. On more than one occasion I kindly asked him to discuss this matter before or after class time with anyone who may be interested. Despite my attempts, he continued to preach about flying serpents, Jesus Christ visiting the Americas, evidence of the earth being 6,000 years old, and so on. I decided to contact an associate at the California Community College Chancellors Office to assist me with a formal complaint to the dean. Although he continued preaching the following semester, I knew I had an obligation to speak up for secular values like the separation of church and state. Because many academics feel like they can utilize a public classroom to impose their religious beliefs on others, this is an ongoing issue, and I can only hope that students defend themselves and their rights.

Jacobsen: What are the main areas of need regarding secularists on campus?

Pontif: I feel like secularists are needed on campus to erase the stigma that we are not or cannot be kind, caring, contributing members of society. Student groups like SSA, are a way to reach out to students who may have questions about religion or non-belief. Many campuses have Christian or Muslim clubs and we need secular clubs to remind people that we are a diverse nation. Many secular groups like to show people that we do good for goodness’ sake, not in hopes of being rewarded or in fear of being punished.

Jacobsen: What is your main concern for secularism on campus moving forward for the next few months, even years?

Pontif: I suppose my biggest concern is student involvement. Yuba Community College is rather small and is located in a rural area, so we didn’t expect to rally or anything. Many students are focused on their studies and don’t make much time for extracurricular activities. I’d like students to know that they can focus on school work and still advocate for secular values. If we don’t do it, who will?

Jacobsen: What are the current biggest threats to secularism on campus?

Pontif: Frankly, I don’t see many threats to secularism on campus. I think if you have students who are willing to gather around the cause, you’re good to go! There can be some push-back from administrators or other students, but legally you have the right to make your voice heard. Groups might deal with their posters being defaced or something of that nature, but I think that makes what we do even more necessary.

Jacobsen: What are perennial threats to secularism on campus?

Pontif: As long as people are ignorant to what secularism is, there may always be threats against the movement. The current political landscape is trying to impose barriers for secularists, but I think we will ultimately prevail.

Jacobsen: What are the main social and political activist, and educational, initiatives on campus for secularists?

Pontif: All students should get involved with social, political, or educational activism. I think it is very important for people to learn about the resources available to better their overall experience. Other means of secular activism have led me to become involved with the SSA. I know that having these groups on campus can open many doors for student involvement, not just on campus, but in the community as well.

Jacobsen: What are the main events and topics of group discussions for the alliance on campus?

Pontif: Our weekly meetings are centered around discussion topics such as, women and religion, indoctrination, and LGBTQ rights. Throughout the semester we managed to get two phenomenal guest speakers to come out. In January, we hosted Mandisa Thomas, president and founder of Black Nonbelievers Inc,. She spoke about religion in the black community and certain issues associated with that such aas slave mentality, and socioeconomic setbacks. In May, we were honored to have president of California Freethought Day, David Diskin, speak to us about better understanding atheism and its history.

Jacobsen: How can people become involved and maintain the secular student alliance ties on campus?

Pontif: First, you have to make your group known and let people know that such a group even exists. To do so, I would suggest frequently putting flyers around campus letting people know when are where the meetings are held. At the end of the semester, many people told me they would’ve loved to join our group, but hadn’t heard of it. Communicating with your school’s club organizing office can help with promotion and web presence. Do something fun with your group, have a pizza party and feature a debate or movie. Engage in an activity with another club on campus, participate in a campus cleanup or fundraising event. Another way to maintain ties on campus, is to have an interfaith activity or event.

Jacobsen: Any feelings or thoughts in conclusion?

Pontif: Being a positive force in the community allowed me to channel my passion for humanism into real life actions, rather than into prayers that never get answered. Don’t just sit back in frustration of all the absurdity and inequality in the world, do something about it!

Jacobsen: Thank you for your time, Kaeleigh.

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2022-12-09

An Interview with Cayman Travis Gardner — President, University of North Alabama SSA

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/07/26

Scott Douglas Jacobsen: What is family background — geography, culture, language, religion/irreligion, and education?

Cayman Travis Gardner: Family background is where one derives a majority of their childhood moral compass. Depending of where in the country one grew up in, (Bible belt vs. northern states) they will be subjected to a number of cultural and religious factors during childhood. These factors can guild one’s life in terms of faith, or lack thereof, which in turn guild the rest of their opinions and moral reasoning.

Jacobsen: What is the personal background in secularism for you? What were some seminal developmental events and realizations in personal life regarding it?

Gardner: Personally, I was raised in a semi-religious Christian household where there were irregular, but forced, visits to church. Church always gave me anxiety as I have never agreed with the philosophies of the Bible. I considered myself Agnostic for much of my adolescent years, beginning when I began to understand independence from religion and what that really meant for me. But when I got to college I began to discover more about myself, as everyone does, and started to determine my exact ideals and how I wanted to support them. I familiarized myself with some philosophies about religion itself and this led to my declaration as an Atheist as I found problems with Christianity and religion as a whole that I could no longer associate myself with even partially, as I was as an Agnostic.

Jacobsen: You are the president of the University of North Alabama SSA. What tasks and responsibilities come with the position? Why do you pursue this line of volunteering?

Gardner: UNA Secular Student Alliance has opened many doors for myself and others in the group for self-exploration in the means of religion. We hold weekly meeting where we discuss a topic pertaining to religion and faith in our community/university, the area we live in and ultimately in the U.S.A. as a whole. These discussions often open the minds of our group members as well as myself. Alongside weekly meetings we have an assortment of events that we orchestrate on campus to spread awareness of Secularism, have open forums with the public on campus, and attempt to gain new members. For example, one of our events in Spring 2017 was named “Ask An Atheist Day” and we set up a table in one of the most popular buildings on campus all week and allowed any and all to ask our members any questions about Atheism or Secularism. This event is very helpful for bridging the gap between the Atheist and religious communities here at UNA.

I perused the title of President of UNA SSA because I could see no higher duty in my community for opening minds to the Atheist, Agnostic, freethinkers, AND religious individuals alike.

Jacobsen: What personal fulfillment comes from it?

Gardner: Our weekly meetings are also used as a safe place for secular individuals to escape the hyper-religious culture of the south that we live in. I have no better feeling than knowing that my meetings and events help others and myself in this fashion.

Jacobsen: What are some of the more valuable tips for campus secularist activism?

Gardner: Specifically in the south, we as Secularists and Atheists are not the most liked individuals on campus. However in the growing culture of acceptance of LGBT groups and other social “outliers”, our Secular group is growing more accepted by the day. In contrary to this, some believe that by UNA SSA holding an event such as “Ask An Atheist Day” in such a public space, we are attempting to infringe on their religious freedom or in some way are attacking their religion. While of course this is not true, it is important to understand as a group that holds events such as these that some individuals believe this and you may be on the receiving end of some hate. Do not be discouraged by this, our organization exists in part to spread awareness of Secularism and promote friendly discourse between differing opinions, thus resulting in coexisting peacefully.

Jacobsen: What have been some historic violations of the principles behind secularism on campus? What have been some successes to combat these violations?

Gardner: Generally speaking, UNA is a Christian majority campus where many organizations and groups are united under the umbrella of faith. There have been times where a Christian organization has set up their advertising tent in front of the residence halls. This is a breach of secularism on campus because the individuals who live on campus are subjected to experience their attempts to spread faith as they see it, making them unable to avoid the tent since they have to walk by it to return to their dorm. There has been relative success with this issue as the organizations have not done such advertising since.

Jacobsen: What are the main areas of need regarding secularists on campus?

Gardner: I believe the main requirement for Secularists on campus is a space to feel welcome. Having a group of friends or individuals where they can feel safe to not “hold their tongue” so to speak. As anyone does, we too desire a place to feel safe and welcomed.

Jacobsen: What is your main concern for secularism on campus moving forward for the next few months, even years?

Gardner: Specifically here at UNA, my worry is the cessation of having an SSA on campus after I leave in a couple of years. Our group numbers hover around 10–15 active members. Before I became the President there was a crisis within UNA SSA and the group’s continuation was threatened by the absence of a President. Thus, I became the President and have done my best to grow the group while also providing a successful organization for our current members. I am happy to say that we have done a great job so far with this goal!

Jacobsen: What are the current biggest threats to secularism on campus?

Gardner: The biggest, most current threat to secularism on campus is stigma. The stigma surrounding Atheism both historically and currently, though diminished, causes many people to assume our organization has ill-intentions. We are here to provide a healthy outlet for our members as well as spread awareness through de-stigmatization.

Jacobsen: What are perennial threats to secularism on campus?

Gardner: Stigma once again. The ideas of a few radiate through friend and social groups who think alike, thus propagating stigma.

Jacobsen: What are the main social and political activist, and educational, initiatives on campus for secularists?

Gardner: Sadly, the UNA Secular Student Alliance is the only organization providing for Secularists in campus currently. In the future, I would like to see a growth in either number of groups or size of the UNA SSA to better help those who are possibly questioning their faith.

Jacobsen: What are the main events and topics of group discussions for the alliance on campus?

Gardner: Our events often focus on educating the public by spreading awareness. Our discussions often relate to injustices among social groups or individuals based upon their defining traits (gender, race, sexual orientation, etc.) and how those injustices differ among the Secular crowd, and the religious crowd.

Jacobsen: How can people become involved and maintain the secular student alliance ties on campus?

Gardner: Through attending meetings and participating in events individuals can help UNA Secular Student Alliance with our mission as well as become a part of a welcoming group on campus.

Jacobsen: Any feelings or thoughts in conclusion?

Gardner: It is truly a new world, one where acceptance of groups or ideas that are not shared among the majority populous is growing. However, even though acceptance is growing, this does not mean our work is done. Many individuals emerging from their childhood, finding adolescence and/or emerging from their adolescence finding adulthood are searching for answers. We are able to help these individuals in their own pursuit of defining their faith, or the lack there of.

Jacobsen: Thank you for your time, Cayman.

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2022-12-09

African Humanist Youth Days (AHYD) 2017 Report

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/07/24

The 2nd annual AHYD 2017 event took place in Lagos, Nigeria on the 7th and 8th of July, 2017. The event was hosted by the Humanist Assembly of Lagos and Sponsored by IHEU and IHEYO.

The theme for this year’s event was “African Youth for critical thinking and active Humanism”. It was attended by African humanists and Executive members of African humanist Organisations from Jicho Jipya Think Anew group from Tanzania, Common sense Humanists, Humanist Association of Ghana and Humanist Service Corps from Ghana and The Atheist Society of Nigeria, Nigeria Humanist Association and Humanist Society of Northern Nigeria from Nigeria and also attended by the IHEYO Chair of the African working group and President of the Humanist Association of Ghana, Roslyn Mould.

The event was broadcast live on the IHEYO African working group facebook and twitter pages as well as the Humanist Assembly of Lagos’ Facebook page.

Speakers for the event included Dr. Leo Igwe speaking via video call on iDoubt: Critical Thinking, Dogma and African Enlightenment in an Internet Age and Dr. Olatunde Olayinka Ayinde, Humanist, Psychiatrist and Social Critic speaking on Religion and Critical Thinking In Mental Health Practice in Nigeria. Michael Osei-Assibey, Organizing Secretary of the Humanist Association of Ghana also gave a presentation on Critical thinking.

The IHEU’s Director of Advocacy, Elizabeth O’ Casey gave her presentation via video call on Humanism, the IHEU & Advocacy issues in the African Region.

All the delegates gave presentations on their groups’ activities, challenges and resolutions since the onset or revival of their groups, Activism and Advocacy projects as well as plans on furthering their work. Achievements of Humanists were celebrated and lots of information shared on how to use strategies in the promotion of critical thinking.

An Award was presented to Dr. Leo Igwe by the IHEYO African Working group in recognition of his outstanding dedication and commitment to the promotion of Humanism in Africa and certificates were awarded to volunteer team members of the IHEYO African working group who have supported and worked with the Chair for the past year. Award ceremony is initiative started by the Chair, Roslyn Mould and supported by the IHEYO President, Marieke Prien to motivate and show appreciation for the hard work of African Humanists.

The AHYD presented a good opportunity for African humanists to meet and network most of whom met for the first time and to start working relationships to build the African working group and the African Humanist Community. The event gave a platform for many across the continent to be informed on social and political issues across the continent and how Active Humanism amongst the youth can be used to help advance positive change in their various countries.

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2022-12-09

Is Nonconformity Required to be Humanist in Our Modern Societies?

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/07/23

Is nonconformity required to be humanist in our current society?

Humanism is a philosophy of life that considers the welfare of humankind — rather than the welfare of a supposed God or gods — to be of paramount importance. (American Humanist Association, 2017).

As existing social, political practices draw largely on views that consider the welfare of a belief system to be of paramount importance, there is an intersection in the efforts of humanists and nonconformists. To be humanist is, and has been through time, to be a nonconformist.

Humanists are few. Where are they? They’re scattered. Some may not even know of their individual perspective on the world — as if the distant scent of love on the horizon. You know it’s there, but you can’t quite find it — and then it goes away.

But humanists are around. Why so few humanists, though? I think one variable or factor is time. It hasn’t had time to catch like wildfire as with the Abrahamic religions, for examples.

Also, as with the stated differences with atheists in the past and into the present, the transition is the explicit, open statement, “I am an atheist.” (Translation: ‘I don’t eat babies, give the ‘evil’ eye, or stand at the right side of the Satan in the Left hand path.’)

As a young explicit philosophy, maybe tacit in earlier times, humanism, as with ethical culture, is more open, in the countries which permit it, than probably ever. This openness may differentiate this time more than the eras in which prominent atheists lived such as Voltaire.

That means prior eras of atheists didn’t have the luxury of talking openly. The upcoming generations of atheists have an increasing platform. There are fewer heroes in the movement too, which is another outreach barrier.

The population, generally speaking, is more educated. More education will, statistically, translate into less religiosity (Pew Research Center, 2017). As with the more educated population — correlation is not causation but, the higher the birth rate then the higher the new number of children indoctrinated into the faith.

Richard Dawkins made this point, originally as far as I know. You do not have Muslim or Christian children. You have children of Christian or Muslim parents. That’s where the social and familial privilege of religion exists in another domain.

The ability to label and inculcate the children with the title prior to the child’s critical faculties have been built. That means, more or less, the religious family with this social and familial privilege having a higher birth rate will have more adherents in the long-term because the children of Christian or Muslim, and so on, will be labelled as the religion of their parents — out of tacitly abusive custom and norm, universally asserted as an implicit right.

There will be a decline in the number of global freethinkers, as in religious “none,” over time, as a percent of the global population of the religious grows, at least into 2050 (Pew Research Center, 2015).

The birth rate for the religious, simply even taking into account the Christianity and Islam examples, is higher than the nones. It seems tautological.

If a group’s collective birth rate is below replacement — 2.1 — and the other group’s birth rate is above replacement (and your group’s), then, in the long run, the group’s with the highest birth rate (above replacement rate) will be the ones to grow — with those having the highest birth rate having the highest new numbers per capita (Lipka & McClendon, 2017).

Pressures in nonconformity and being a “prudent” nonconformist involves outward and inward conformity. When reflecting on the outward conformity, there are the clothing someone wears. Their means of self-presentation is one form of conformity.

If in home life, in a place of worship, in the workplace, or in another country, the style of one’s hair, the coloring of the makeup and hair — if any, and the appropriateness of the clothing will be evaluated by others.

Conformity means fitting in; clothing is part of fitting in, or dress writ large, e.g. makeup, hair, and dress. Conformity can be in the spoken and written as well. Is this individual speaking, not necessarily the truths but, the ‘proper’ norms and attitudes as reflected by their speech and writing?

It could be as subtle as the introduction and send-off of an email, down to the specific vocabulary one uses in the aforementioned places, e.g. “in home life, in a place of worship, in the workplace, or in another country.”

Also, the partaking in the social practices of the culture for ease of interaction, security, prevent erroneous assumptions. Inward is a little different in style, but the same in content. One of the strongest forms of inward conformity may be the inculcation of the beliefs of the society in internal speech.

So if someone has completely imbibed the truisms of the culture, whether public, academic, or what have you, then things best not written or spoken may in fact best be unthought or not felt.

Then there are issues of media presence too. How many open atheists are there, for a sub-demographic example? If you take Reverend Gretta Vosper, she has been pilloried and praised in the media. She is an openly atheist reverend in the United Church of Canada, which may hold the title of the most progressive church in Canada.

The most prominent noted prejudice against non-believer comes from social life. So, it becomes harder to measure, but can affect future life success in a realistic sense, e.g. job prospects, social encounters, relationships.

This leaves a quandary for the non-believer, “Do I keep everything private or live honestly?” Tough choice. If the boss has a holy day, or day of observance, on Friday, Saturday, or Sunday, then the employees may, more than chance, have to observe this, not in personal but, professional life.

That means the employee is, in a direct sense, engaging in parts of the observance with the employer. So, what does this mean for the limits of nonconformity? Should we accept a certain limit in our nonconformity?

No, but only if we are are willing to accept every consequence that follows for the implication that this sacrifice will result in future progress. This is a lot to ask of most people.

During my lifetime I have dedicated myself to this struggle of the African people. I have fought against white domination, and I have fought against black domination. I have cherished the ideal of a democratic and free society in which all persons live together in harmony and with equal opportunities. It is an ideal which I hope to live for and to achieve. But if needs be, it is an ideal for which I am prepared to die. (Nelson Mandela Foundation, 2017)

Yes, if our life is at risk, then personal safety and basic survival of loved ones are important because, at times, lives are at stake for nonconformity, especially for one international second class: the irreligious.

The irreligious are given the death penalty in many countries for rejecting the divinity of holy figures, the authoritativeness of religious authorities, the inerrancy of holy texts, the rightness of asserted morality, and superiority of those upholding the dominant mythological doctrines.

Keeping in mind, that nonconformist views, in a society that shares everything with everyone, that humanists must be ready to defend their sentiments at any point in the future, no matter when or how genuine the sentiment.

What can be done, practically speaking? You, yes you, can use outward conformity and inner nonconformity for activist purposes. In a way, this is a means of the direct and indrect articulation of humanist ideals, through your way of living while remaining practical about the reality of the obstacles set for the secular types.

So, I leave you with a question:

Do we have an obligation to use our privilege to draw attention to the promotion of humanism?

References

American Humanist Association, 2017). What is Humanism?. Retrieved from https://americanhumanist.org/what-is-humanism/definition-of-humanism/.

Lipka, M. & McClendon, D. (2017, April 7). Why people with no religion are projected to decline as a share of the world’s population. Retrieved from http://www.pewresearch.org/fact-tank/2017/04/07/why-people-with-no-religion-are-projected-to-decline-as-a-share-of-the-worlds-population/.

Nelson Mandela Foundation. (2017). “I am prepared to die.”. Retrieved from https://www.nelsonmandela.org/news/entry/i-am-prepared-to-die.

Pew Research Center. (2017). Educational Distribution. Retrieved from http://www.pewforum.org/religious-landscape-study/educational-distribution/.

Pew Research Center. (2015, April 2). The Future of World Religions: Population Growth Projections, 2010–2050. Retrieved from http://www.pewforum.org/2015/04/02/religious-projections-2010-2050/.

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2022-12-09

Conversation on Humanism, Irreligiosity, and Education in Nigeria with Dr. Leo Igwe — Session 3

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/07/23

Leo Igwe is the founder of the Nigerian Humanist Movement and former Western and Southern African representative of the International Humanist and Ethical Union. He holds a Ph.D. from the Bayreuth International School of African Studies at the University of Bayreuth in Germany, having earned a graduate degree in Philosophy from the University of Calabar in Nigeria. In this educational series, we explore Nigeria through Dr. Igwe’s expertise.

Scott Douglas Jacobsen: Without the appropriate provisions for a healthy and stable education and educational environment, this seems to leave many rural communities in difficult circumstances. Maybe, one question is not about the improvement of the education itself, but working from the foundations. How good are the educational provisions in this or that neighbourhood?

Dr. Leo Igwe: Well, neighbourhoods are not the same. There are rural and urban neigbourhoods, upper class, middle class and poor neighbourhoods. There are also liberal and conservative neighbourhoods, Christian and Islamic neighbourhoods.

The ways these neighbourhoods relate to education are different. Some relate better with eastern Islamic education, others may ally closely with western Christian education, still, others may go for a combination of both. So the way various neighbourhoods relate to education differs.

There are other intervening variables. And these variables are factors in determining how education works, no matter the quality of educational programs and curricula. An excellent educational curriculum is not enough!

Those who impact the knowledge are also important In fact, these circumstances go a long way in determining if education leads people away from ignorance, and into knowledge and enlightenment, or holds them firmly in chains in the cave of fear and ignorance. Then we can begin to establish proper curricula based on critical thinking, science, logic, and so on.

Jacobsen: How should we tackle both of these problems, even at the same time?

Igwe: We may have to burn the candle at both ends: put in place a sound curriculum and work on making the environments more receptive to the educational modules.

However, this is not going to be an easy task especially in situations where religious ideologies trump educational goals and objectives. Or better this is a challenging task because of religious usurpation of educational modules. Religions want education to serve their ends. So schools often try to Christianize or Islamize educational materials before they are allowed to be used in schools.

Schools in Nigeria are always trying to satisfy the interests of their owners even if it means watering down an excellent educational curriculum. So even if they agree to teach critical thinking, science and logic, the delivery is interspersed with religious caveats. That is why the secular schools such as the ones we have in Uganda present us with a glimmer of hope.

This is because in this case, one does not worry that the owners would sacrifice the curriculum on the altar of their religious interest. Instead, my guess is that secular schools would ensure optimal delivery of the educational curricula. But we must be aware that these secular schools are few, so few at the moment one in Nigeria and 3 in Uganda. So we need more secular schools in Nigeria and Africa to ensure a more hopeful future. Some Africanizing and Nigerianizing of critical thinking and the scientific method could especially help inspire the youth in their endeavours to learn more, be inspired more, and to pursue their dreams with adult examples.

Jacobsen: What are some examples of Africanizing and Nigerianizing these general human capacities, critical thinking and the scientific method?

Igwe: By Africanizing or Nigerianizing critical thinking and the scientific method, I do not mean anything exotic. No, not all. I rather mean trying to highlight the roots of these values in African culture and stop creating this false impression that critical thinking and science are western values. The habit of basing one’s knowledge claims on observation or experience does not belong to any culture or race. It is human and universal.

Although the ways that cultures account for this value may be different, that does not mean that the values are absence or alien, they have not been sufficiently emphasized. Africans must begin to account for the place and presence of critical inquiry and scientific method in their cultures.

They need to embark on scientific research and experiments and publish and share the results with the global scientific community. These research projects could be tailored to help discover cures for diseases that kill Africans or to highlight solutions to problems that plague the region.

Jacobsen: Who are some great critical thinkers, scientists, and humanists in Nigerian history?

Igwe: There are actually many of them. They include Tai Solarin, Sheila Solarin, Mokwugo Okoye, Beko Ransome Kuti, Wole Soyinka, Steve Okecha, Nkeonye Otakpor.

Jacobsen: What can inspire the youth to take on those subjects, such as chemistry, physics, and biology, to build this better future for Nigeria?

Igwe: Young people want to know that there are opportunities and resources to study these subjects. The challenge is that some youths who want to study science subjects may not have the resources to learn them. They may not afford the money to go to school. Some may go to school but the schools may not have qualified teachers to handle the subjects.

The schools may not have libraries and laboratories, and where these facilities exist, they may not be equipped. To get youths to study science subjects, there should be schools where these subjects could be properly delivered. There should be scholarship opportunities, well-qualified teachers and well-equipped libraries and laboratories. There should be incentives; the government should ensure that there is some social capital in studying science.

Jacobsen: Who are some public science communicators in the country now?

Igwe: The only one I know is Prof Steve Okecha from Ambrose Alli University. There are actually others who are doing a good job whom I do not know.

Jacobsen: Have you had the privilege of becoming friends with personal heroes in science, critical thinking, and humanism?

Igwe: Yes, I have and I found it inspiring how they, ordinary people, accomplished extraordinary feats. Becoming friends with them or getting to know them personally deepened my admiration for them!

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2022-12-09

An Anonymous Interview with a Gay Ex-Muslim

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/07/22

Scott Douglas Jacobsen: Is there an embassy or someplace which can help with a visa and travel to at least a more moderate country?

Anonymous Gay Ex-Muslim: I basically belong from Pakistan and currently living in Saudi Arabia for my job Purpose. So here we don’t see any forum which can help the people like me to move to a better place.

Jacobsen: What is your story in becoming a non-believer?

Anonymous Gay Ex-Muslim: I was a believer till I was under graduation but then I met a friend on Facebook and in no time we became best friends. Slowly he made me to think over the Concept of GOD and Science. I started to analyze the things and my findings made me to accept that I was just obeying someone blindly and in real there is no such power. This was a turning point for me from believer to non-believer.

Jacobsen: How has this impacted personal life?

Anonymous Gay Ex-Muslim: It impacted my personal life in a way that I get irritated seeing the religious stuff happening in my surroundings and I find myself unable to utter a word even as I live in society where if I will go to speak for me I will be dumped like anything. My family is believer but they are moderate ones. I am non believer in closet actually.

Jacobsen: Do you keep things inside and do not tell many people?

Anonymous Gay Ex-Muslim: Yeah exactly I do same. But there is only one person whom I love more than anything in life; He knows all my feelings and things which I cannot share with anyone else. He is love of my life.

Jacobsen: What would be the likely reaction of the community and religious authorities to your beliefs and sexual orientation?

Anonymous Gay Ex-Muslim: If I expose myself to them I will have to face serious consequences which will lead to my death without any doubt as there have been such cases in my society where innocents were killed just due to some doubts of being non-believer of God etc. Sexual orientation also matters a lot in my community as it’s forbidden in our religion to make relation with same sex partner. There are some rules for that which leads to death of victim or life lasting prisoning.

Jacobsen: What is your main message for people in developed countries — mostly Western — that you can’t say publicly with an open identity in your country without being labeled a terrorist or an infidel/apostate and then threatened with death?

Anonymous Gay Ex-Muslim: I will give a loud voice to the West that please helps me. I love a boy and without him I feel myself incomplete. I would request them to help me by any mean to get me out of this place into a better one where I can live my life freely with my love and can enjoy the multiple colors of life which is just given one time to us.

Jacobsen: Is there an underground renaissance of critical thinking and moderate religiosity and outright irreligiosity in your home country?

Anonymous Gay Ex-Muslim: Yes there are many more like me who are non-believers like me in closet. Some teams also do hidden work to sort out issues and help people like me. But very few of us can approach them as they work so silently that it’s hard to find them.

Jacobsen: What is your main situation now? How can the international community help those in similar circumstances because so many more stories like this are out there?

Anonymous Gay Ex-Muslim: My situation is like I was living with my love in Saudi Arabia who belongs from another country. Due to bad situation of work he left Saudi Arabia. Now we both are apart from each other and it’s very difficult to stay far like this. I will want and request international community to help us in a way which brings us together and in a better place where there is freedom of speech and equal rights of choice to all. I believe that love is something which if someone loses, he or she cannot be happy at all. I found my true love and I don’t want to lose. Those who are reading this and they also love someone they will surely understand my feelings and pain of being far from your love.

Jacobsen: Any feelings or thoughts in conclusion based on the conversation today?

Anonymous Gay Ex-Muslim: I would like to thanks your platform which gave a chance to speak out and convey my feelings to others. I just hope this step will lead me to some success and better life. I convey my thanks to all those who support me and understand me.

Jacobsen: Thank you for the time today.

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2022-12-09

Interview with Roar Johnsen — Treasurer of International Humanist and Ethical Union (IHEU) and Past President of the Norwegian Humanist Association

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/07/21

Scott Douglas Jacobsen: What was your family background — geography, culture, language, religion/irreligion, and education?

Roar Johnsen: I am living in Oslo, the capital of Norway, with a population of more than half a million people. I have a degree in marketing and administration, but have worked as a consultant in IT for the last 35 years. Norway has had a Christian state church system, which only recently separated from the state, so Christianity is dominating in school education and cultural tradition. However, the majority of Norwegians are not really believers, but stay on as church members out of tradition and ceremonial services. My parents were passive church members and freethinkers. I realized while in college that I was an atheist, and left the church as soon as I could, and my parents followed shortly after. I joined the Norwegian Humanist Association ten years later, and has been an active volunteer since 1979.

Jacobsen: You are board member for IHEU. How does the position work? Why do you pursue this line of work?

Johnsen: The Board of IHEU are responsible for IHEU strategy development and its operation between the annual General Assemblies. Over time, the workload of the Board change quite much. When we have a very small office staff, or none at all, the Board has to be very active and operational, while when we have an Chief Executive and other staff, as now, the Board can be more strategic and leave most of the operational issues to the staff. The Board meet in person four times a year, and have four Board meetings by Skype. Some Board members are also participating in working groups or sub-committees.

Jacobsen: What personal fulfillment comes from it?

Johnsen: Apart from the satisfaction of seeing the organization operating successfully and growing over time, it is very stimulating to meet with local activists all over the world. When we meet at a world Humanist congress, a general assembly or a national event, it is always a positive exchange of experiences, viewpoints and challenges. Even if the conditions are very different from country to country, we share many of the same issues, and can use many of the same strategies to work on those issues. When we hear that we have been able to help a local organization grow, or someone has been motivated to continue their effort for a Humanist group, that is a very good motivation for me as well.

Jacobsen: How does the general global public view the humanist and ethical culture movements compared to other worldviews and movements?

Johnsen: That is a difficult question! I am not sure that we have something we can call “the general global public view” on these matters. The situation is very different in various places and contexts. Some non-religious organizations focus on their own members and keeps a non-confrontational style in public. Such organizations are often well respected in society, but does not get big headlines in media and grow slowly. Other organizations are more confrontational, and create more headlines in media, but may have problems achieving a good working relationship with the authorities and other religious and life stance groups. Overall, I think that non-religious groups are, slowly but surely, gaining more understanding and respect worldwide.

Jacobsen: What are the main areas of need regarding the irreligious in the world?

Johnsen: We must focus on respect for human rights, which is the topic of the Freedom of Thought report that IHEU publish every year. In too many countries the non-religious are discriminated against, partly by governments and partly by extremists not being stopped by governments. Other issues are religious education in public schools, which should be only in history classes, and promotion of scepticism and the scientific method, which can help people avoid the worst problems of traditional thinking, superstition and new age prophets.

Jacobsen: What has been one of the most touching stories you’ve ever personally witnessed or heard of through IHEU?

Johnsen: Over the years, I have met many activists and many people who have been helped out of situations where they were victims of discrimination based on religion. They all have a story to tell! The Atheist Centre in Vijayawada in India has helped many people, and one of their major projects has been the rehabilitation of an entire village “of thieves” called Stuartpuram. When they started that work, they realized that they would have to carry on for at least two generations, but started anyway. When we visited the village, they could look back on many years of dedicated and successful work. A touching story, indeed!

Jacobsen: Also, you are an IT consultant, and IT service management project manager. You volunteer for the Norwegian Humanist Association too — and have been its president too. How have these positions helped prepare you for the current and ongoing IHEU work — since 2006?

Johnsen: All people who volunteer for organizations bring with them good practices from their professions, whether they are lawyers, teachers, business people or project managers. My background has helped me guide organizations in developing their organizational structures, their finances and their work programs. Volunteer organizations need good management too! Having been internationally active since my first World Humanist Congress in Hannover in 1982, it was natural to volunteer for the IHEU Board at the end of my tenure as president for the Norwegian Humanist Association.

Jacobsen: What is your main concern for humanism moving forward into 2017–2020? How about into the next decades?

Johnsen: Humanism will continue to grow, there is no doubt about that. However, not all Humanists or other non-religious people feel the need to be organized in one of our many groups, so organized Humanism will always be smaller than our wider community. Many of our organizations are having much more to do than their resources will allow, so for many years ahead we will have to focus on the core issues for the non-religious that only we will do.

Jacobsen: What are the biggest threats to irreligious types in the world today?

Johnsen: In most countries, the non-religious does not face any serious personal threats, the problems are more of a systemic kind. However, in some countries, intolerant religious groups and even the authorities themselves, are threatening, intimidating and even hurting people for their lack of religion. All Humanist groups must participate in helping our less fortunate fellow humanists, as well as taking care of their own local business.

Jacobsen: What are perennial threats to humanism and ethical culture?

Johnsen: Political instability and continued poverty are the main problems in many societies today, and often affects cultural minorities even more than the majority. It is interesting to see that many studies show that when a population grows from poverty through education to a more secure society, the need for religion is reduced. And we find that regardless of which religion you come from, when you leave it and find a secular life stance, most people ends up with Humanism.

Jacobsen: Any feelings or thoughts in conclusion?

Johnsen: It is very nice to see the way IHEYO has developed over the last few years, and it is important that we continuously manage to engage with new generations of youth. The sooner they become engaged in Humanist activism, the faster the world will improve!

Jacobsen: Thank you for your time, Roar, that was interesting.

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2022-12-09

An Interview with Professor Michael J. Berntsen — Faculty Advisor, University of North Carolina at Pembroke SSA — Part 3

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/07/20

Scott Douglas Jacobsen: Jacobsen: What are the current biggest threats to secularism on campus?

Professor Michael J. Berntsen: Anger and insulation. Most campuses have provisions for free-speech, but people’s anger and inability to listen to unpopular thoughts have threatened those policies. The main issue is that Americans have confused unpopular with controversial and illegitimate. For example, anti-vaccinations have no right to speak in public forums because their views are unsubstantiated just as a science teacher should have no right to teach creationism. This denial of speaking is not a violation of free-speech because they are free to believe and speak in other private and public forums. The real issue is that in public education spaces, we should welcome controversial and unpopular views that have foundations in reason, measurable research, and experimental validity.

Another example I always provide is Take Back the Night events. Organizers would be irresponsible if they invited a rapist to speak. This form of exclusion is not censorship, but rather a logical omission. We don’t need to hear the side of a rapist. A rapist lost all rights to participate in public forums by committing one of the most disgusting violations. This idea that every side has to be included is a form of fanaticism. Logical reasoning would deduce that educational spaces require educated and reasonable voices. The blend of expertise and common sense is crucial to protect fundamental freedoms.

We are at a crucial time in American democracy in which we have to define exactly the parameters of free-speech since many people are confusing it with chaotic-speech. Groups who seek to pervert free-speech into an anarchical extreme will do more damage to secularist freedoms than religious zealots.

Other threats carry over from American culture include what I call Machiavelli Christianity and the return to Romanticism. Machiavelli Christianity is demonstrated by Christians voting against public safety in order to preserve strict dogma. All the outrage against needle programs and marriage equality and transgender rights produces terrible laws that threaten the safety and freedoms of all. Under Mike Pence’s leadership, Indiana experienced an AIDS epidemic that should have drawn compassion from Christians, yet this issue was abandoned given Pence’s push for supposed religious freedoms.

The return to Romanticism is another overarching threat. Even though Steven Colbert parodied this sentiment over a decade ago, the notion that emotions are more trustworthy and truthful than facts. This impulse explains why people are quick to believe fake news and so quick to reject expert opinions. This aspect is linked with Machiavelli Christianity. There is a certain arrogance inherent with believing that you know the truth above the rest of the world. This idea parallels the notion that personal instinct is greater than other people’s perspective.

Jacobsen: What are perennial threats to secularism on campus?

Berntsen: Not comprehending that atheists are good people and thinking all secularists are atheists. These confusions hurt all of us who think complexly and embrace all sorts of secularist philosophies. I’ve known many heathens and humanists who would love to join the SSA, but think it’s an atheist club or fear others will assume their affiliation will mean that they are atheists, which threatens creative and productive collaboration.

Jacobsen: What are the main social and political activist, and educational, initiatives on campus for secularists?

Berntsen: This aspect depends on the needs of the school. Establishing Secular Safe Zone allies is a great start because it can educate all members of the university communities.

We should also copy the Secular Safe Home programs in areas where children and young adults are abused for questioning religious leaders and ideas.

Ultimately, we need to stay visible at all costs. While many of our billboards around the country are vandalized, we need to keep putting them up. Right now, placing “Thank You, Jesus!” signs are everywhere, so we need to counter with “Thank You, Science!” ones. Any initiative should attempt to showcase the importance secularism had on American history and its necessity to unify American citizens in the 21st century.

Initiatives that rely on collaboration are the most essential and will be the most successful because doing so immediately eradicates the notion that atheists are militant.

Jacobsen: What are the main events and topics of group discussions for the alliance on campus?

Berntsen: Types of events also depend on the campus. Holding events that are open to the public and campus are crucial. The UNCP SSA held a “History of Witches” lecture on Halloween, we hosted a “Gender in Advertisement” debate, which we organized with the GSA and Gender Studies department. We also hosted a “Truth about Evolution” night with the Episcopal student group, which helped to show the scientific proof why creationism couldn’t actually work. Again, for any secular group on campus, aiming for collaboration is indispensable in promoting and maintaining the group.

Jacobsen: How can people become involved and maintain the secular student alliance ties on campus?

Berntsen: The best way is to establish sustainable resources on campus and share responsibilities. If a faculty member wants to establish a Secular Safe Zone, be the founder and go-to expert, but don’t be afraid to co-host training sessions with colleagues or students. Make sure there is someone to take up any activities if you leave. The same applies to students. Even if you don’t have someone in mind when you first start out, make sure, as the group grows and catches momentum, that you inspire the members to become leaders. Embracing the small steps and small victories is a great way to avoid being discouraged, so you can keep on keeping on.

Jacobsen: Any feelings or thoughts in conclusion?

Berntsen: Thank you for all, you do!

Jacobsen: Thank you for your time, Mike.

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2022-12-09

An Interview with Professor Michael J. Berntsen — Faculty Advisor, University of North Carolina at Pembroke SSA — Part 2

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/07/19

Scott Douglas Jacobsen: What personal fulfillment comes from it?

Professor Michael J. Berntsen: Raising awareness and seeing people embrace new ideas motivate me. Since I became advisor, 42 faculty and staff members as well as 14 students have trained to be Secular Safe Zone allies. These training sessions offer a chance for like-minded people to share their ideas and stories as well as opportunities for unlike-minded people to learn more about others, producing many moments of enlightenment. My greatest joy is when I can dismantle preconceived notions, stereotypes, assumptions, presumptions, and misguided opinions. When people realize that atheists have similar moral codes and identical views concerning the importance of family, they empathize and understand who we are, which is an important step in moving from ignorance to tolerance to acceptance.

Jacobsen: What are some of the more valuable tips for campus secularist activism?

Berntsen: Avoid ever being concerned with numbers. Whether one person or a thousand people attend, embrace the people who can help you grow and your organization.

Plan events you want to attend. Think as a group and organize events that everyone is excited about.

Attend the SSA conference each year to generate and refresh the passion for your group and your sense of activism.

Despite how many other groups may behave or believe, campus is a place for exchanges, but not for conversions. Secular activism on campuses should be meant to educate and create useful dialogues rather than bent on changing people’s minds.

Jacobsen: What have been some historic violations of the principles behind secularism on campus? What have been some successes to combat these violations?

Berntsen: The main issue is the prayer disguised as an invocation at every commencement ceremony. While it is inclusive to cover anyone who believes in higher powers, it still represents how religions attempt to dominate public spheres. This fight is ongoing.

Overall, our UNCP campus has not suffered heavy violations. While our students have had issues with family and friends, they have always felt comfortable on campus. The only time we encounter resistance is in an immature, passive way. Whenever we post flyers on campus, they are inevitably taken down. Campus police and the administration are aware and concerned about this juvenile form of protest, but it continues to happen at times.

Jacobsen: What are the main areas of need regarding secularists on campus?

Berntsen: Enthusiasm and perseverance from students are essential. Students need to celebrate their secular philosophies and be confident in sharing them, which is why the SSA and other such groups exist. If students are interested in forming or reviving an SSA affiliate, they must continually inspire students from each year to join and show the group’s relevance.

Depending on area, secularists need confidants, friends, and mentors to be visible. While proclaiming one’s secular tendencies and identities can be risky for many, each one of us must normalize secular thoughts and actions.

The greatest challenge is making people understand the secular spectrum and encouraging them to think of atheists as people rather than god-haters. The crux is that certain dogmatic and fanatical groups cast atheists as the ultimate sinners, so there is a certain difficulty in finding common ground and helping them perceive atheists as human. I’ve met a few Southerners in North Carolina and Louisiana who are openly gay with their family, but will never reveal their atheist beliefs because that would permanently destroy any relationship.

Jacobsen: What is your main concern for secularism on campus moving forward for the next few months, even years?

Berntsen: Popularism or populism, depending on which word you prefer, and blind faith are the highest threats. While secularism is on the rise in Western cultures, America will be a believer’s battleground for decades to come. Political leaders in many states continue to push evangelical agendas even when religious leaders unite against bathroom bills and anti-abortion bills disguised as building regulation bills. I am worried that many students in oppressively religious areas will remain silent and hidden. I fear they will let others speak and shout even when their falsehoods and emotions poison the public discourse.

“Have a Blessed Day” exemplifies the current trend of over-extending church into the public sphere. This phrase was not common before the 21st century. Now, everyone feels obligated to say it rather than “have a good day.” Most people say it because it is normal to them now. When others, such as myself, politely confront them by highlighting its unnecessarily religious connotation, they simply respond, “that’s how things are done.” If people can be convinced that bringing religion into all sectors of conversation from a cashier’s good-bye to closing a deal to a friendly thank you, even more dangerous dogmatic ideas can permeate the American consciousness on campuses.

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2022-12-09

Phrase Matters: “Good Without God,” “Under God,” and “In God We Trust”

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/07/18

Humanists, as noted by the American Humanist Association (AHA), believe in the principle of “Good without God” (AHA, 2012). In this, we can derive the philosophy of secularism, as in secular humanism, which strives for a secular government with the separation of church and state. The United States has violated this separation on occasion, and so has violated principles inherent in humanism.

This is important because millions of American citizens do not adhere to a faith or a religion (Pew Research Center, 2016; Newport, 2016). They remain unaffiliated with religion. Faiths with preference in the legal system make the law unequal for Americans in general.

Take, for examples, the uses of the phrases “Under God” and “In God we Trust” (IHEU, 2016). Of course, these are explicit theistic terms, of which millions of American citizens will disagree (Alper & Sandstrom, 2016).

It has a history too. Since the Cold War, there was paranoia about atheism because of association with communism (Ibid.). The phrase “Under God” was interpolated to the Pledge of Allegiance by “The Knights of Columbus.” What is the issue here?

The implication is those without belief in a God, or gods, cannot take the Pledge of Allegiance with total legitimacy. “In God we Trust” was established in 1956 as the motto of the US. It is a recent addition to the public discourse around religion in the American canon.

As the Freedom of Thought Report notes, the secular and minority religious groups have worked to establish the separation between church and state. This is for the betterment of all, including the attempts to make the Pledge of Allegiance and the motto secular. The most recent attempts, among many prior, to the supreme court and appeals court cases being in April of 2014.

For another example, there was an AHA campaign in 2015 to remove the mandatory statement of the Pledge of Allegiance with the encroached religious phraseology and language by students, in academic settings. This is an ongoing issue of concern and needed deliberation, and subsequent activism. Many American citizens don’t want theological verbiage in public statements — including mandatory ones — such as the pledge, especially the irreligious members of society.

References

Alper, B.A. & Sandstrom, A. (2016, November 14). If the U.S. had 100 people: Charting Americans’ religious affiliations

Retrieved from http://www.pewresearch.org/fact-tank/2016/11/14/if-the-u-s-had-100-people-charting-americans-religious-affiliations/.

American Humanist Association. (2012). American Humanist Association’s Key Issues. Retrieved from https://americanhumanist.org/key-issues/statements-and-resolutions/issuessummary/.

IHEU. (2016). Freedom of Thought Report: United States of America. Retrieved from http://freethoughtreport.com/countries/americas-northern-america/united-states-of-america.

Newport, F. (2016, December 23). Five Key Findings on Religion in the US. Retrieved from http://www.gallup.com/poll/200186/five-key-findings-religion.aspx.

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2022-12-09

An Interview with Professor Michael J. Berntsen — Faculty Advisor, University of North Carolina at Pembroke SSA — Part 1

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/07/18

Scott Douglas Jacobsen: What is family background — geography, culture, language, religion/irreligion, and education?

Professor Michael J. Berntsen: I grew up in a Catholic family in New Jersey. While my mother and father were religious, my father volunteered as a lectern and my mother was a member of a Bible study group, they were aware of how dangerous religion could be. My mother’s parents experienced much sorrow since my grandfather was Irish Catholic, while my grandmother was Irish Protestant. Many family members, mostly on my grandfather’s side disowned them. This rejection echoed Christian hypocrisy and demonstrated to me how false religious sentiment could be.

My parents also opposed the Catholic Church’s anti-abortion, anti-birth control, and anti-homosexual stances, so their practice of their religion had more thought and self-awareness. They had faith in their God, yet they saw the human flaws inherent in the worship and practice of any religion.

My current affiliation is humanism. On good days, I’m more agnostic. On bad days, I’m more atheist. While I gravitate on the spectrum, I usually label myself a secularist or humanist. For thousands of years, religions have dominated human existence, yet here we are in the 21st century, and human trafficking and slavery are great threats, starvation thrives in numerous nations, and wars rage across the planet. I have yet to witness religions solve any world issues.

I currently live in Laurinburg, North Carolina. My Ph.D. is in literary studies and creative writing.

Jacobsen: What is the personal background in secularism for you? What were some seminal developmental events and realizations in personal life regarding it?

Berntsen: While I spent my early teenage years as an active youth leader for St. Cecilia Church in Rockaway, NJ, I started questioning religion once a friend came out as a lesbian. She was even more involved with the church than I, but the priest treated her crisis of identity and faith with flippant answers. Here was a person devoted to the Catholic faith, yet the priest reduced her to a cliché. No matter what she would say to the priest, he repeated the same response, “It’s okay to be gay, you just can’t act on it.” She would bring up scripture, talk about footnotes, discuss how there’s no real mention of female homosexuality, but it was a monologue rather than a dialogue. She needed someone to talk to and with, but, since he was driven by strict dogma, his version of helping came off as insincere and unintellectual. My initial frustrations with religion begin with her experience.

I also have a few gay cousins who are kind, smart, and hilarious. My version of God would not send them to hell for a seemingly arbitrary reason. The God I wanted to believe in could not be found entirely in any sacred text. At this point, I started piecing together a god much like Frankenstein and his creature. As I read Buddhist, Taoist, Muslim books, I could see ideas that had potential, but the ghost of judgmental dogma always eclipsed the calls for enlightenment and peace. Some group or some simple act would inevitably lead someone to the underworld, which always seemed silly.

The idea of Satan, too, made no sense to me. If Satan punishes those who have turned away from God, he must be working for God. Why would Satan punish people who are on his side unless he is a demonic secret agent? I did not need to believe in a devil to know pure evil. Corrupt politicians, gangs, drug lords, human traffickers, and other such base people were doing much more real damage to my state and to the world than any red hot fallen angel with hipster facial hair.

The more I investigated reason and science, the more I realized that a just society could build its structure on rational laws, promoting logical discourse and decision making. The notion that people do good out of fear of being punished or out of some promise to live forever in a paradise seems rooted in selfishness or self-centered desire. More meaningful actions come from critical thinking.

Jacobsen: You are the faculty advisor of the University of North Carolina at Pembroke SSA. What tasks and responsibilities come with the position? Why do you pursue this line of volunteering?

Berntsen: The most important responsibility is acting as a mentor. The first year I became the advisor, we had students whose parents kicked them out when they came out as atheists and students who lost friends when they revealed their atheist views. The students provide the friendships they need, so my job requires me to cultivate their philosophies, to ensure they respect all beliefs, and to guide them to mature decisions and directions concerning their campus presence.

The other tasks include the bureaucratic elements of the club, making sure they follow a budget, adhere to university policies, obey national SSA guidelines, respect each other since each student varied within the agnostic and atheistic spectrum, and plan events that entertain and educate.

The background responsibility, of course, is making sure students have someone on campus who will defend their beliefs and protect them if people start to harass them for speaking out. Luckily, the UNCP campus has a culture of civility, so blatant harassment was never a problem. We have an Office of Diversity and Inclusion, which has succeeded in providing a campus community that promotes open dialogues.

I pursued this opportunity when students ask me to be the advisor because my job as a teacher is to support all intellectual pursuits and encourage personal development. Since atheists and non-theists are marginalized and encounter varieties and overt and passive discrimination, I believe it is my job as an American to protect this group and make sure they have equal opportunities to promote and present their voices.

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2022-12-09

A Call for the Reclamation of Music

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/07/16

Steve Martin produced one of the first hymns for the atheist crowd in, well, probably ever, which he termed the “the entire atheist hymnal” (Martin, 2017; V1de0Lovr, 2011). And its actually very good, not only because he’s a talented musician and an extremely gifted comedian — among the best ever by a reasonable IMDb peer review measurement, but because a) there’s nothing to compare it to so the hymn remains both the best and the worst of its kind by definition internally and b) I have sung in a university choir and find the song ‘pleasing to the ear’ (IMDb, 2013).

Martin sings the hymn with a quartet of male singers in the performance, which has, likely, become the first staple of the atheist hymnal genre — hopefully more to come — and goes against the expected stereotype from two angles. Angle one, those looking at the rather thin, tawdry, and rather small set of texts — simply Hume and Voltaire for starters — devoted to atheism as compared to those — such as Augustine, Anselm, and Aquinas — oozing with praise to the Heavens, and God the Almighty Father, and with tacit, nay explicit, statement of how “so absolutely huge” or simply big is the Theity reflect the musical world (247adam, 2008). Religion, or worship and communal rituals, dominates the historical, and so the present, landscape.

Take, for example, Herz Und Mund Und Tat Und Leben, or “Heart and Mouth and Deed and Life,” a beautiful piece of work by Johann Sebastian Bach and one of the more memorable pieces of music in the older Western canon, which brings mist to my eyes, sometimes (Umut Sağesen, 2007; Marshall & Emery, 2016). Or one closer to home, by Bach once more, played with a dead, reasonably famous, Canadian pianist named Glenn Gould and accompanied by another artist, a singer, named Russell Oberlin, it was entitled Bach Cantata 54 (Xiaolei Chen, 2011). It is another moving piece with a sentiment for the transcendent; something outside and other, even infinitely mysterious — lovely piece. So angle one is the communal and social, and well-established, music is seen as religious. Many people coming to think of the ways in which the religious music is in congregations as, in some way, akin to these pieces of music.

Angle two, the music typically associated with irreligious individuals does not tend to associate with the communal or the social, but, rather, with the a-social, antisocial, or the deviant. There seems to me a negative valuation of some music, which then becomes associated with irreligiosity, even Satanism, including the rock n’ roll and head bangin’ band movements. Those two angles, of many, seem to influence the perception, and so the motivation, for the development of an irreligious genre of music, even hymns — until now.

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2022-12-09

Interview with Dr. Giovanni Gaetani — Growth and Development Officer, IHEU

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/07/17

Scott Douglas Jacobsen: What was family background — geography, culture, language, religion/irreligion, and education?

Dr. Giovanni Gaetani: That’s a huge subject! Making a long story short, I can say what follows. Raised as a Catholic, I started questioning my faith at the age of 15. My “conversion” to atheism has been a slow, long, and gradual process, in at least 4 stages.

The first stage was the anti-clerical Christian one: without putting in doubt the existence of God, I started harshly criticizing the authority of Church, which I used to think betrayed the Christian message.

It was to better defend this message that I decided to read the Bible alone, without any intermediate, as an autodidact theist. What a bad idea it was! Indeed, this apologetic attempt ended up being the end of my faith in God. Why?

Because I found it impossible to keep together every contradictory message in the Bible — turning the other cheek with the fire-rain of Sodom and Gomorrah, the Plagues of Egypt with Jesus’s miracles, the commandment of stoning adulterous women with the ethics of forgiveness, and so on. “If this is the Word of God,” I thought, “I’d rather live without it…”

At the age of 18, I became an agnostic deist; that is, I still believed in a universal, superior principle whilst criticizing every revealed religion in the world. Anyway, this was short transitory phase.

When I went to the university to study philosophy, I realized that I could not believe in God, whatever I defined it. From that moment, I became an atheist; even though, today, I prefer to say, “I am a Humanist.” The difference is important for me. The problem in Italy is nobody knows nor uses this term. That’s a real pity! I hope things will change soon.

One last thing, it’s worth to be reported here about my bio. At the age of 25, I officially left the Catholic Church through a formal and legal procedure named “sbattezzo” — literally the act of “de-baptising”.

I’ve done it for many reasons, but one, in particular, I think it’s the most important: many people in the world can’t freely and publicly say that they don’t believe in God as I myself can do practically everywhere in Europe and in the UK.

My “sbattezzo” is a way to vindicate the freedom of belief and of expression many atheists and humanists in the world are deprived of. My plain reasoning is the following: if they can’t, I must.

Jacobsen: You joined IHEU in January, 2017. What have been some of the more startling developments in the IHEU community, even in your short time there What have you found out about the community and the things that we are dealing with?

Gaetani: Now, I had a closer insight into it. I can reasonably say that the international humanist community is a prism with hundreds of different faces. Every Member Organization has its own history, its own challenges, as well as its own way to carry on those challenges. However, we share the same roots and values, and have a common vision of life.

Concerning the progress we made, in these first five months, we have already launched two new amazing projects (the Café Humaniste and the ¿Qué pasa Humanista?). Also, we are preparing to launch other projects, while doing our best to help our 138 Member Organizations all over the world.

Jacobsen: How do you build the relationships for the rapid growth of new ties and strengthening of the existing ties in your new position? Also, as the growth and development officer, what tasks and responsibilities come with this position?

Gaetani: We are trying to let the IHEU speak in as many languages as possible, because we must be proactive in our efforts to globalize and reach potential humanists wherever they are in the world. That’s why we have already organised three events in Spanish, one in Italian, and soon other events in other languages.

My professional task is to implement IHEU’s Growth and Development Plan, a three-year plan that targets three regional priorities (Latin America, Africa, and Asia), and includes many different, interesting projects. As an example among the others, we are developing an “How to start a Humanist organization” guide, which is part of a bigger four-section guide — coming soon…

Jacobsen: How does the mainstream religion in America historically view and treat women, especially in the light of modern rights such as general women’s rights and reproductive rights?

Gaetani: You say America, but this is valid worldwide.

I am a feminist, so I cannot but be drastic on this precise point. I could literally spend hours discussing how sexist all religions are in themselves. Even so, rather than focusing on this, I prefer to work with women and men to build together a Humanist alternative, where all human beings are respected in and of themselves, regardless of their gender identity, sexual orientation, nationality, ethnicity, beliefs, and so on.

Indeed, both the feminist struggle for women’s right and the LGBTQIA movement are part of the bigger, thrilling Humanist challenge.

Jacobsen: Women’s rights, especially reproductive rights, in the world are under direct, and indirect, attack. How can grassroots activists, legal professionals, and educational professionals, and outreach officers fight to maintain those new and fragile rights from the historic norm of religious violations of women’s bodies?

Gaetani: That’s a complicated question, which nonetheless demands an urgent, unavoidable answer. First of all, all activists need to understand (and spread) the idea that today no one can sit down and wait for the world to change.

Those who do it, claiming that they are doing “nothing wrong,” are automatically standing on the regressive side of the struggle. It’s like an enormous tug-of-war. Many nihilists or “indifferentists” sit innocently on their hands, claiming that every progressive effort is impossible or useless.

They don’t understand that in this way they are rowing against progress — and that, yes, they are actually doing “something wrong.” Neutrality is impossible today. Everyone has to understand that nihilism is an enemy of Humanism at the same level of religion, as I stressed in a short article for Humanist voices named “Stay Human, go Humanist. Sketches for a Humanist manifesto.”

Concerning the feminist cause, it’s all about education and reeducation. We need to educate the new generations to respect women, but, at the same time, we need also to extirpate in our own souls all sexist behaviours, often hidden in our daily routine behind a facade of innocence.

Jacobsen: In April, 2016, you earned a PhD in Philosophy from the Rome “Tor Vergata” University. The thesis: “If you want to be a philosopher, write novels. The philosophy of Albert Camus.” What was the research question? What were the findings? Why did you pick Camus? He is, after all, a little depressing.

Gaetani: A little depressing? That’s simply wrong — one of the many persistent commonplaces on Camus! My thesis was simply an attempt to debunk all these myths about Camus “the existentialist” (false), Camus “the nihilist” (false), Camus “philosopher for high school” (false too), Camus “crypto-Christian” (outrageously false), etc.

If you want to read something funny that I wrote on the subject, have a look at “The noble art of misquoting Camus — from its origins to the Internet era”, an essay where I listed and debunked the most absurd internet misquotes attributed to Camus.

Going back to the “depressing” Camus, my advice is to read Nuptials, or the incomplete novel The first man, or simply the last chapter of The myth of Sisyphus, who is a truly humanist hero by the way. Then you will understand why I picked up Camus — why I was and I still am fascinated by the “invincible summer” at the hearth of his works.

Jacobsen: You have a substantial academic background with publications in English, French, and Italian — once more on the delightful subject matter of Camus, though depressing extremely fascinating as a philosophy — on not only Camus but Nietzsche too. Why Nietzsche too?

Gaetani: As atheists and as humanists, we owe so much to Nietzsche, even though we turned our back to him. What I just said about Camus equally applies to Nietzsche, his philosophical master; in fact, many stupid commonplaces ruined and still ruin Nietzsche’s image — first and foremost, the absurd story that wants to classify him as a “precursor of Nazism.”

On the contrary, I think that Nietzsche is one of the most lucid and visionary philosophers ever. The proof is that today one cannot philosophize without taking into account his philosophy. It’s either with him or against him, but not without him.

Jacobsen: Some other academic subject matter focuses on liberalism, pluralism, and secularism. Why these topics? What are some of the main ideas within these topics explored? What are the arguments put forth? What one most interest you?

Gaetani: Oh well, this could be enough for a whole lesson! Last year, I wrote an article in Italian named “Atheist, Secular, and Liberal: three definitions for a vocabulary of moderation.” Luckily, I have translated the paragraph where I resumed in few words my “personal definition of liberalism”.

I think this could be a good starting point to understand my position. There is also a more specific article where I discuss the relationship between secularism, liberalism, and pluralism, but I still haven’t translated it.

Jacobsen: Who is a personal hero for you?

Gaetani: I won’t say Camus because the risk is that readers would think that I am a maniac — which is true in some ways.

Jacobsen: [Laughing].

Gaetani: So, to avoid this accusation, I would say Bernard Rieux, the protagonist of Camus’ The Plague [Laughing].

Jacobsen: You worked for the Italian Union of Rationalist Atheists and Agnostics (UAAR). What did you do? Why work for them? How did this benefit the rationalist community and you?

Gaetani: I volunteered for UAAR from 2013 and I still do it, even now that I moved to London to work for the IHEU. I volunteer for UAAR because I cannot sit on my hands and whine while Italy collapses, as practically everyone in my country loves to do.

I once wrote an ironical but serious article on my blog about these mythological figures — “Where is UAAR going? The perfectible atheism and the impossible innocence” — but unfortunately it’s still untranslated.

Everything started in 2013 when I won the UAAR best thesis prize with my work on “Nihilism and responsibility at the age of God’s death in Nietzsche and Camus.” After this prize, I have done many things during the years.

I wrote some articles on philosophy, atheism, and secularism for UAAR’s blog “A Ragion veduta” and for UAAR’s revue “L’Ateo.” I have been involved in first person in the youth section of UAAR, representing it in two IHEYO events — once in 2016 in Oslo for IHEYO’s General Assembly, then in 2017 in Utrecht for the European Youth Humanist Days.

I created a series of philosophical pills on atheism, named “Ateo ergo sum”. I conceived the contest “The devil wears UAAR”, where I am also participating in the improvised guise of graphic designer with this artwork. I also wrote an anthology on “philosophical atheism for non-philosophers” which soon will be published by “Nessun Dogma,” the editorial project of UAAR.

Jacobsen: What is your main concern for IHEU moving forward into 2017–2020? How about into the next decades?

Gaetani: Next decades is too far to make any reasonable forecast. From my humble point of view, the only appropriate horizon is the constant effort we are daily making to ensure the fastest and fullest growth and development of Humanism worldwide.

Still, if you insist, I can tell you that my small utopia is that in the next decades the word “Humanism” will be recognized worldwide, so that there won’t be anymore the need to explain to everyone what “Humanism” is and what does it mean to be a humanist.

Gaetani: All Humanist organizations have to understand that, against these regressive and theocratic “colossuses” you alluded to, the mere self-financed volunteering is not enough, and that it is necessary to have a more structured, well-organized, strategic approach.

Money counts, especially in the charities world I would say, where every dollar counts twice given the scarceness and the instability of resources. That is why the IHEU has just launched a crowdfunding campaign named “Help us protect humanists at risk.”

Think about it: in 13 countries in the world the apostasy is still punished with death penalty. To help those humanists in danger, the IHEU and its Member Organizations cannot simply rely on goodwill: we need to be efficient and to act decisively, but without resources this would be simply impossible.

Jacobsen: Any feelings or thoughts in conclusion?

Gaetani: As you can see I am a quite prolix person, especially when I talk about these kinds of subjects. But I need self-control, so I will just thank you for this interview. It was all my pleasure.

Jacobsen: Thank you for your time today, Giovanni, was an absolute pleasure.

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2022-12-09

Pragmatic Living and Rising from the Ashes

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/07/16

Humanism seems like a practical ethical philosophy to me. A way to develop the appropriate acts of morality in life grounded in a scientific and physicalist interpretation of the world — granting the strange interpretations of the ‘physical’.

The foundational aspects of the world seem to be the physical, the material, or the atomistic. A world built on atoms, for most intents and purposes, with construction into the material or the physical. That is, the atomistic, by precise definitions from physics, of the world into the apparent material or physical sensed, perceived, and conceived from evolved organs and capacities.

With the diminishment, or reduction, in the viability of the philosophy of the supernatural, not necessarily the metaphysical, conception of the world, the diminishment of the supernaturalist, transcendentalist, philosophies appears, not only palpable, but understandable too.

Religion in the advanced societies continues to diminish — but over generations — and will continue to attenuate with more time, based on projections by Pew Research Center. Its diminishment seems a pity, and one with a silver lining.

I pity the loss of parts of culture because of the grafting nature of most religions. By which I mean, they graft onto the surrounding society, and so culture with the social-cultural, and even the political, life. With the loss of religion, then, comes the loss of culture, religions also give community; religions build it. They even maintain it, but they also destroy or co-opt, it.

This natural diminishment of faith based on the dominance of the young one in town, on the global stage: science and its frameworks. The empirical knowledge and the theories that encapsulate them. These theories and frameworks overrun the supernaturalist philosophies, probably on functional truths.

Things work. In a physicalist sense, they run. These intellectually robust, but emotionally unsatisfying, theories, not on purpose but by the supplanting of the assertions of the past, then dominate the culture. Science is more objective than the faiths, and more hard-edged in its interpretation of the world.

The naturalist, not by assumption but through the slow, steady, accumulation of support, perspective becomes the best represented of the world, and so us and our placement in the cosmos. The ethic follows from this.

A moral authority from the ground state of religion; its ashes. As the quantity of the religious declines, and the scientific revolution — centuries in the making — continues to move forward, the liberalization of religion will continue, mostly, unabated as well.

Humanism, or humanist-like, ethical philosophies, ways of practical or pragmatic living, will grow as mushrooms out of the rot of the others. Maybe, even as things are minor now, it is time for a change in the interpretation of the world and the relation of people, one to another and, to the world.

What does this mean for pragmatic living? It means knowing the times, and the nature of the institutions around us. Acting in good conscience based on the limitations in energy, knowledge, and time, then taking the responsibility of the possible negative even in the apparent, at the time, positive, from drinking coffee or not, to who to partner with for life, or not.

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2022-12-09

An Interview with James-Adeyinka Shorungbe — Director, Humanist Assembly of Lagos

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/07/15

*This interview has been edited for clarity, concision, and readability.*

Scott Douglas Jacobsen: So you are the director of the Humanist Assembly of Lagos. What are some tasks and responsibilities that come along with that position?

James-Adeyinka Shorungbe: Essentially, organizing the affairs of the organisation, charting annual programs to promote critical thinking in Lagos (Nigeria), maintaining relationships with other organizations such as IHEU, IHEYO, NHM. HAL is also a founding member body of the humanist movement in Nigeria so I actively involved in that regard.

What are some of the impediments to the education and advocacy for both critical thinking and humanism within Nigeria?

Shorungbe: First, Nigeria is a society highly entrenched in superstition. So that is a major, impediment, to promoting critical thinking. In order to address that, education and awareness has to be done. While the Government is trying to improve the literacy level from its current level of just under 60%, a number topics that promote critical thinking are not being taught in schools.

Evolution is not being taught in schools. Anthropology is not taught in schools. History is not taught, as so on. So there’s education but low application of critical thinking to challenge the norm. Creationism is the only story taught in schools. So this creates an entire mindset of citizens who are highly superstitious. You also have the movie industry churning out a lot of superstition which the citizens all buy into and believe literacy as factual.

As a major impediment, superstition is a big, big problem. To address this, not enough of our message is getting out there. To be honest, I don’t think we’re doing enough to get our message out there in terms of awareness and enlightenment. We have barely scratched the surface in terms of addressing superstition in Nigeria.

With the larger culture having a superstitious mindset in addition to the alignment of that superstition with the education system in a lot of respects, from the perspective of the larger society looking at an organization such as the Humanist Assembly in Lagos, what is their general perception of the organization if they’re coming to this with a superstitious perception in addition to the education system that bolsters the superstition?

Shorungbe: The few people who we have interacted with, they generally do not understand humanism or humanists. Their perception is anything that doesn’t recognize any divine being is straight evil, paganism, evildoers, etc. People we’ve had interactions with, often ask shocking “So you mean you don’t believe in God?”

When you try to get across the message that human problems and human situations can be solved by humans and are best solved by human efforts, we always get push backs, “No, no, no, you need to have divine intervention.” It is something strange to them, to the society — very strange.

Jacobsen: How are the number of humanists looking in Nigeria? So if you take a survey of public attitudes and beliefs, like, how many humanists can one expect to find in Nigeria, or at least in the area surrounding in Lagos?

Shorungbe: Because Nigeria is a very conservative society and a lot of people do not openly identify as humanists, atheists, and freethinkers, agnostics, etc it is a bit difficult to count. Many official forms and data gathering application usually only have the two main faiths as beliefs. However, when you go to online forums, when you go on social media, there are quite a lot of Nigerians who express them as nonbelievers.

There was research — I think by the Pew organization. It stated that as many as 2–3% of Nigerians are humanists, freethinkers, nonreligious. In a population of 180 million, 2–3% would come to 3 to 5 million Nigerians, but many are not outspoken. But in terms of the outspoken ones, we have very few humanists who are openly affiliated humanism and agnosticism online and offline.

Jacobsen: I have had discussions with other humanists, atheists, freethinkers, and so on, about having umbrella organizations as a key element of having the global community of atheists and humanists under a common umbrella to work towards common goals. Do you think that is an important part of solving problems that others and you experience when, for instance, coming to teaching correct scientific theories in the biological sciences with evolutionary theory?

Shorungbe: Yes, definitely, it is. With an umbrella body, you have a louder voice. You have more clout. That is one of the reasons why in Nigeria a number of associations we are all coming under the umbrella of the national body ‘Nigerian Humanist Movement’. Aside from the online community of The Nigerian Atheists and a couple of chat groups, we are still fragmented in Nigeria.

The Humanist Assembly of Lagos is one of 2 organizations that is formally registered and trying to break barriers and putting the voice out there for other humanists to appreciate they are not alone. That you can be different. That you can be good without any divine belief. The importance of having an umbrella body is very critical. Now, with an umbrella body, we can have representation push to the through the Nigerian National Assembly, through government bodies, etc. We can better organize to ensure the adoption of more scientific methods in schools — for example, advocate for the teaching of evolutionary theory in school curriculums.

Jacobsen: As a last question — two tied together, what are some near future initiatives of the Humanist Assembly of Lagos? Also, how can people get in contact to help or donate in some way?

Shorungbe: For the future, we will be looking to organise events that can showcase and promote humanism as well as critical thinking. Events such as film screenings, lectures, debates etc. Are also toying with the ideal of a radio show to enlighten the general public and kick start discussions the public space. A radio where speakers would come on and talk essentially, about everyday human issues and how these can be addressed without thinking they are caused by divine or superstitious means.

Just essentially, enlighten the public that various challenges one has in life can be addressed by practical action, which do not require divine intervention.

Essentially promoting humanism, freethinking, atheism, agnosticism in a bigger national level.

To get in touch with us, we are reachable by email: humanistassemblylagos@yahoo.com. We’re also have a page on Facebook Humanist Assembly of Lagos and Twitter under the @humanistalagos. That’s how we can be contacted.

Jacobsen: Thank you for your time, Adeyinka.

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2022-12-09

An Interview with Kato Mukasa — Board Member, IHEU

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/07/14

Scott Douglas Jacobsen: Was there a family background in humanism?

Mukasa: Yes, but the background was never very directly linked to humanism as I know it to day but it as more to do with awakening my critical thinking skills and increase doubt in whatever was being said by religious people. My mother was religious but my father was rather liberal. He read lot of literature on philosophy and gave me several works of Leo Tolstoy, Voltaire, works on Plato, Socrates and I found several critical novels written by Wole Soyinka, Chinua Achebe. What my father did was to encourage me to read, though I did not have lots of time with him growing up. The literature I read as a teen somewhat made me start questioning several things as a young person but it was my sceptical agnostic grandfather who seriously made me question all about religion. My grandfather never attended church and was too critical of religion and its leaders. By the time I joined secondary school I was questioning much about the God theories and believing more in employing my reasoning, research, and science in answering things that looked difficult to understand.

Jacobsen: How did you come to find humanism, or a humanist community? You are from Kampala, Uganda, and currently live there too.

Mukasa: I had read one book: ‘Wretched of the Earth’ in 1997 and the author talked about Humanism in the passing and when I first joined University in 1999, I attended Philosophy lectures out of curiosity and the teacher talked about different types of religious beliefs including unbelief. It was then that he explained Humanism in details that I then discovered that even when I had been taking myself as an atheist for some time then, I was equally a humanist too and somewhat I loved the idea and methodology behind humanism and the works done by humanists even more. I begun researching and finding out more about humanism that by end of 2001 I had noted there was already one humanist organisation in Uganda, the Uganda Humanists Association (UHASSO) which I later associated with and in 2007 found the Humanists Association for Leadership, Equity and Accountability (HALEA)

Jacobsen: What seems like the main reason for people to come to label themselves as humanists in Uganda, from your experience?

Mukasa: Those who do not believe in gods/ God but want to be doing works that empower the vulnerable, promote human rights and challenge retrogressive religious and cultural practices find it appropriate to label themselves as Humanists.

Jacobsen: What was the experience of finding a community of like-minded individuals?

Mukasa: It was nice to know that there were more other people with whom we share the same world view. It made me know that I am not alone and indeed I have a family of critical thinkers I can associate with.

Jacobsen: You studied commercial law at CUU Kampala, and economics and social administration at Makerere University. What were the main lessons and theories from these educational experiences?

Mukasa: The lessons are many but they all boil down to one thing in my view: that my skills and education is useless if I do not put it to serve my passion. My passion is in empowering others to discover the potential in them and to empower the most vulnerable and powerless individuals in our communities. Whether it is the knowledge in economics or law that I have I want to utilise to live a purpose driven life to keep on doing what I love doing.

Jacobsen: You have a broad base of professional experience through work as at and at International Humanist and Ethical Youth Organisation, and as the former president at Uganda Young Leaders Platform, former director at Bigtalk studio, and former member at Uganda Youth Network. What were the tasks and responsibilities involved in those positions, or at those organizations?

Mukasa: {Note, I have not worked at De Mensu but visited them} I have been more of a leader, manager or member of the organisations are mentioned. In brief my experience is more into management and making things happen in challenging work settings.

Jacobsen: At present, you are the director of legal services & humanist ceremonies at Humanist Association for Leadership, Equity and Accountability (HALEA), chair of the Uganda Humanist Association, and board member at the International Humanist and Ethical Union (IHEU). What tasks and responsibilities come with this position?

Mukasa: All these positions are very challenging. At HALEA, I am in charge of legal affairs and Humanists Ceremonies. We have issues that call r the application of legal knowledge and I keep on working towards getting the vulnerable people we work with — out of trouble. I have handled rape and defilement cases, land evictions, parental neglect and domestic violence issues. For humanist ceremonies, I am currently championing the training of humanist celebrants in Uganda and other African countries. At UHASSO I and a team of committed leaders are working towards rebuilding it and taking it to greater heights. IHEU is one busy and result oriented organisation whose work is international. This keeps me busy attending board meetings and following up tasks given to me that in most cases link me up with sever countries.

Jacobsen: What seem like the core parts of humanist thought? Who are living and dead exemplars of humanism as an ethical and philosophical worldview?

Mukasa: Humanism is beyond critiquing religions and its dogma. It goes into changing people’s lives for the better and putting people first in whatever do. There are several humanists doing exceptionally good things but I will point out Josh Kutchinsky — The founder of HUMMAY- for his resilience in linking up humanists together ensuring that the world’ comes to the rescue of humanists in danger.

Jacobsen: How we expand the internationalist, humanist movement and its message of compassion, science, rationality, and unity?

KATO: It is important to identify freethinkers in countries where organised humanism is missing. Then it is at that stage that need to come up and support them get organised and support them start organisations that can have an impact in society.

Mukasa: Religion makes many people swallow every lie in the name of faith. Many people in Africa do heinous crimes in the name of religion. Things like marrying off children, stopping the sick from accessing medicine in the guise of prayers can heal any disease and selling off property to donate money to the already rich pastors are some of the things that result because many religious people don’t question what their religious leaders say. There are also those who kill in the name of Allah and those who treat none believers as infidels. The positive aspect of religion I see is getting people together and believe in any cause a long as they believe God or Allah wishes it so. The damaging effects can only be ameliorated by promoting critical thinking and getting more freethinkers to challenge the ills that comes with religion. Humanism must learn that religious people are able to rally together because they re convinced in whatever they believe in. It is vital that humanists are well grounded in their own world view and be able to share it with the world from an informed view point.

Jacobsen: What are some of the big future initiatives for you? What have been some honest successes and failures of the Ugandan humanist movement?

Mukasa: At Pearl Vocational Training College, we starting a course to teach Humanists to become Celebrants not only in Uganda but in several African countries. I have been able to establish HALEA and we have been able to transform it into a strong and results-oriented humanist organisation that inspires many others especially in Africa. On the whole, the Uganda Humanists Movement has achieved lots of success in terms of starting legal organisations that are spread in all parts of Uganda. We have several humanists’ schools too that are training students to think beyond the national syllabus that is heavily influenced by religious indoctrination. The movement is still failing to effectively make Humanism a life stance that is well known an respected in the country. We need to work more on the publicity part of humanism.

Jacobsen: Also, if you take the Ugandan humanist movement, how can places, like Canada where I live, learn from its successes and failures?

Mukasa: Canada and other countries in more free world have no excuse for failing to have strong humanists’ organisations because they have at least more informed people and tolerant governments. This is not the case for us in Uganda n the rest of Africa but despite the many challenges we have managed to start humanists organisations and run them to some reasonable success. Our failures stem more on our lack of adequate resources including finances to make things happen and repressive regimes that curtail our operation and once humanists’ organisations can manoeuvre through this then there is no cause to worry about failing.

Jacobsen: Any feelings or thoughts in conclusion?

Mukasa: Humanism is the best world view that all humans should be embracing if we re to live in a more rational, happy and free world. Humanists must dare to stand up and be counted wherever they are, we must avoid playing second fiddle to religions and endeavour to champion causes that make the gods obsessed people see the relevancy in being humanists.

Jacobsen: Thank you for your time today, Kato, it was a pleasure.

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2022-12-09

Freedom of Thought in the US: On the Origin of Humanist Education in the United States

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/07/13

The American educational system developed from European education, where humanism affected the establishment of schools (Koopman, 1987). Under the affluence, social and political organization, and increased communication of Western Europe, enlightened education revived interest in the Humanist classics of Greco-Roman cultures, where humanism had been taken for granted.

The revival profoundly impacted the full development of the individual — the hallmark of early American education. Liberal Arts were taught alongside science and theology. Most American elite universities were founded as religious institutions (Coudriet, 2016).

There was a recognition that progress and truth were discoverable with a broad periphery. ‘Periphery,’ as in, the ability to focus on individual development outside of the core aspect of the curricula. ‘Progress,’ at this point, meaning the amalgamation of knowledge.

Early colonial education designed to further religious understanding and to prepare society for life in the New World meant free universal education promoted the virtues of humanism under a Christian lens.

The growth of state and tax funding for educational institutions meant the integrity of education catered to the needs of the local populace, not the elites. Dissemination of humanist ideals for the sake of appeasement created an irreversible impact on the curriculum development of higher education systems.

Over time, waves of reform following the Industrial Revolution impacted the academic environment by emphasizing performance over quality. The importance of humanist ideals were put on the backburner of importance in the quest for scientific advancement and technological mastery. These forces brought untold development in wellbeing and quality of life, while, at the same time, reducing the implementation of humanist values.

The return of humanist rationale may be credited with the publication of Darwin’s material on evolution in 1859, starting with On the Origin of Species, which, in some ways, was a response to Natural Theology (1802) published by William Paley.

Progress took on a new meaning of neutrality and movement towards humanist qualities, especially with the overwhelming support of an irreligious explanation for development, adaptation, and speciation. The Creationist explanation for the origin of life was dispelled.

Without the necessity of a divine artificer to explain life, the educational curricula was freed from the bounds of theistic explanation and theological influence. There was surprise and indignation from the Creationists.

Mankind, as they saw — and thought that they knew — it, was reduced from being the pinnacle of creation to the descendants of lowly pre-humans. We were seen as the evolutionary byproduct of natural forces.

Our survival, and evolutionary success, was from ‘inferior’ species, in contradistinction to the metanarrative from the Holy Bible about the Creation of Man by God — and Fall of Man due to Adam’s and Eve’s sins.

The contribution of evolution by Darwin is both scientific and pedagogical. He contributed scientifically to the fields of biology and medicine, which experts deem as foundational to the curricula.As a result, a serious problem of the source of truth was placed on the establishment of education at the time. Although Darwin’s contribution created initial upheaval, humanist rationale was cemented into the American public education system through John Dewey in the 1920’s (Law of Liberty, n.d.a).

Dewey’s efforts revolutionized America with a return to progressive education. As the founder of the American Humanist Association, Dewey is known as the “father of progressive education and Humanism in America.”

Fast forward to the current educational climate. Although there exists no formal discrimination in education, per se, the undertones in the culture provide the clearest example of the prejudice against humanist values, or humanists as people.

Also, there is modern hysteria from the religious community against humanism, as in humanism equals atheism, and by extension atheism equals communism (Law of Liberty, n.d.b). This is in the same theme of non-believers being shunned by their community with general intolerance of the irreligious, even family and friends. As noted by IHEU beloved Bob Churchill:

I think in more liberal, secular countries it may be easy to forget or not to think about this social discrimination for the mainstream broadly secular population — though not if you’re raised in a ‘conservative’ religious community of course! But across huge parts of the world, criticism of religious beliefs, practices or institutions may be viewed as deeply suspicious, or even as malevolent. To actually assert boldly “I do not believe in this God or his prophet” could mean being thrown out of your own family, losing friends, losing your support network. To supposedly ‘insult’ religion can get you lynched.

(Jacobsen, 2017)

It is also worth noting the struggle between progress and tradition, as seen in the style of educational administrations. Autocratic oriented administrations resist new ideas and sacrifice potential humanist growth for the sake of a smoothly run system (Koopman, 1987, p. 234)

Democratic administrations are more open to recognize and praise outside ideas, and are concerned with growth of individuals, specifically freedom from annoyances of the exposure to preeminent belief systems (Pew Research Center, n.d.).

Secular education reform would resist partisanship, instead pushing dominant belief systems into a foreground of neutrality for student success. That is, it is distinct, but related to, a humanist style of education (Anderson, n.d.).

However, secular education reform would provide the nonpartisan foundation for the education by fighting repressive forces that seek to reduce humanism, or other minority ways of life.

A humanist education would affirm values adjunct to the secular education. Support of objectives such as family-life education, continuing or adult education, and sexual education are critical to promotion of humanism (Koopman, 1987, p. 234).

A secular education is the most reasonable and just response. Keeping the status quo for the sake of efficiency within the system is at the expense of humanist progress. If there is to be just education for every student within the system, disruption of these practices are necessary.

Urging qualitative as opposed to quantitative reforms may, over time, produce a higher priority of humanistic ideals.

References

Anderson, M. (n.d.). Principles of Humanist Education. Retrieved from http://web.cortland.edu/andersmd/mda/mahome.htm.

Coudriet, C. (2016, July 19). Top 25 Christian Colleges: The Essential Questions On Religion And Education. Retrieved from https://www.forbes.com/sites/cartercoudriet/2016/07/19/top-25-christian-colleges-the-essential-questions-on-religion-and-education/#488ccf7f5576.

Jacobsen, S.D. (2017, July 8). Conversation on Discrimination Against Non-Believers with Bob Churchill — Session 1. Retrieved from https://medium.com/humanist-voices/conversation-on-discriminations-against-non-believers-with-bob-churchill-session-1-dcb8638ab56d.

Koopman, R.G. (1987, Spring). The Thread of Humanism in the History of American Education. Retrieved from ww.ascd.org/ASCD/pdf/journals/jcs/jcs_1987spring_koopman.pdf.

Law of Liberty. (n.d.a). The Threats of Humanism #1. Retrieved http://www.lawofliberty.com/sermons/Resources/01-humanismthreats.pdf.

Law of Liberty. (n.d.b). The Threat of Humanism #2. Retrieved from http://www.lawofliberty.com/sermons/Resources/02-humanismthreats.pdf.

Pew Research Center. (n.d.). Religious Landscape Survey. Retrieved from http://www.pewforum.org/religious-landscape-study/.

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2022-12-09

An Interview with Karen Loethen — Previous Member, Meramec Secular Student Alliance — Part 2

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/07/12

Scott Douglas Jacobsen: What are your main concerns for the secular community off campus, in society that is, now?

Karen Loethen: Oh, Scott, so many. I’ll try to keep my capitalizations down to a minimum. Lol

I have HUGE concern for the many ways that the religious right has put institutional religion into the schools, into the minds of our children. The textbooks that offer CREATION as a true counterpoint to the Big Bang and evolution…ludicrous and criminal! Teaching this to the kids, whose minds are open and interested and listening?!

Do you know that atheists are the least trusted group in our nation? Less trusted than rapists. Seriously? In the United States of America, people actually prefer religious thought and control to reason. It truly boggles my mind. People are willing to close their minds to the hideous abuses of the church (HIDEOUS abuses). People prefer the idea of faith over knowledge. This is not only lazy, it is also dangerous!

Oh, Scott, this list is way too long; I could go on for pages.

Jacobsen: What is the main battleground for secularism, its values and principles and their implementation in America now?

Loethen: Obviously in our politics. Our nation actually still has In God We Trust on every bit of currency that circulates through our hands every single day. Public policy is continually impacted by the religious beliefs of the masses. The inconsistent and hateful practices of various religious institutions actually impact the laws of this country, a country founded on the essential tenet of separation of church and state. The people in power in our country bring their religions into our governmental halls.
Every time secularism gets a toe hold anywhere the religious right rallies and starts shouting We are being attacked!

Oh gosh, I could go on and on here too, Scott.

Jacobsen: What are perennial threats to secularism on campus?

Loethen: The threats to secularism on campus are the same threats to secularism on this planet. People’s fear and ignorance keeps minds shackled to their religions. Secularism truly frightens people. We had several instances of violence towards our club announcements as well as emails from people that were, shall we say, unsupportive of our club on campus.

Jacobsen: What are the bigger misconceptions about secularists? What truths dispel them?

Loethen: Also an easy one! Atheists are thought to be Devil worshippers. LOL…which is hilarious! Atheists are a theists. We believe in NO deities. None. And that includes the scary ones they’ve created for themselves. But I understand this one because the church really scares the heck out of people with regards to their demons and whatnot.

That atheists are a group. All the word atheist means is without a deity; there is no way to characterize a single atheist based on any other one.

That atheists have no morals. Religion didn’t invent the idea of good behavior, that is a human thing. On the contrary, many of the atheists that I know are so very THINKING. Our behavior is based on our thoughts, on the situation, on reality…there is very little black and white thinking among the secular.

That atheists are angry at a god. Again, no. We have no belief in a god of any kind, therefore anger at a non-existent thing makes no sense. But, again, I understand where this comes from. The church scares believers so much about atheists. I remember being a believer and learning how scary and slippery atheists were.

There are many more myths about atheists propagated by the church, tons of them.

Oh, another one real quick: atheist can’t experience real joy.

LOL — SO wrong! I have never experienced the truly sublime until I began to recognize the realities of our species, of our world, of our galaxy, of our universe.

Jacobsen: What were the main events — even though the group was more or less dead — and topics of group discussions for the alliance on campus?

Loethen: Activism and fundraising, talks about questions of morality, conversations about what does it mean to be secular or atheist, talks about being strong when being attacked, what we wanted to do as a group, and possibly the best thing we offered: being open to any and all questions one might have.

Jacobsen: How can people become involved and maintain the secular student alliance ties on campus? How can citizens become secular activists, and make even a minor impact?

Loethen: Good question. Some people actually can’t be open and active as a secular person because the costs to them may be too high at any given moment. But I think that being open and out as much as possible in important. If you can’t be open, still read and research and talk to trusted people.

The more THINKING people we have on each campus, on this globe, the better our chances of survival as a species and the more peaceful our world can be.

To become involved you might start by informing yourself, read and learn as much as you can, join groups with like-minded people. Start with yourself, see. There are cool and interesting hobby clubs out there, from rock collecting to nature clubs to rocketry to astronomy to debate. These clubs encourage critical thinking and help people to recognize when logical fallacies are trying to sneak into the argument. Listen to podcasts, read books, etc.

Then, put the word out there.

Simply living and open life of integrity is a huge thing.

To make greater impact, help social movements that mean something to you, join organizations that support the secular agenda, vote or even run for office, pay it forward. We in the secular community have some excellent resources these days thanks to the connections of the internet. Use your skills and interests in ways that grow the community.

Even if you can’t or don’t wish to participate in such a way, live a life being true to yourself. That is incredibly difficult and very admirable.

Jacobsen: Any feelings or thoughts in conclusion?

Loethen: Scott, keep doing what you are doing! You are doing what I mentioned above, taking your talents, skills, and interests and using them to improve yourself and the world around you. Good work.

Jacobsen: Thank you for your time, Karen.

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2022-12-09

An Interview with Secular Student Society at Miami University — Part 4

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/07/12

Jacobsen: There was another point on universal education. In particular, the improvement of our situation. What do you mean by universal education, improve, and the situation being improved?

SSM: That is a loaded question [Laughing].

Jacobsen: [Laughing].

SSM: [Laughing] So, universal education is accessible, neutral in its beliefs, and it provides meaning to people’s lives by imparting a sense of fulfilment through inclusion.

Education stressed very young in a person’s life can improve their situation. Improving your situation means access to basic rights, and being aware that you do in fact have a right to these things. Universal education is a way to lift people up so they can effectively carry out their goal or mission that they would like to do for the world.

Progress comes through universal education. Working towards providing this for everyone is good for the beneficence for mankind. It seems like a no-brainer.

Jacobsen: To improve the situation for mankind, or human kind, do you think some people are setup to be more compassionate, and why?

SSM: That is a tough question. Something I’ve been thinking over. If you consider professional athletes or musicians as people who make significant advancements within a specific field, they have a developed skill set that is very rare.

You can’t expect everyone to be Mozart or LeBron James. But because they exist in the first place, it means there is that ability to have that high achievement within their area. Why can’t we expect that within the realm of compassion? Of humanism?

I think the only way to foster humanism, to see that progression towards improving your life, and showing compassion and neutrality in how we treat each other is universal education. Until one day the significant gains made by these exceptions become commonplace, but I certainly won’t discount people who had circumstances that set them up with a disposition towards compassion.

Jacobsen: You have an expertise in psychopathology. For those reading this, it does not mean an expertise in psychopaths, sociopaths, and antisocial personality disorder types in general. When I focus on people being more set up for compassion, I think of individuals, akin to but not as hereditarily strongly, with schizophrenia, which is probably 80% hereditary.

For the most part, and you would know better than I would, we are the compassionate species. We build very large social networks, from which we can build tribes, cities, metropolises, and states.

SSM: Actually it does. Psychopathology is an effort to understand the genetic, biological, and social causes of mental disorders. Any type of abnormal pathology.

Psychologists are still trying to figure this out. What extent of disposition is affected by nature versus nurture.

And I agree, we are a compassionate species. When there are violations of humanist ideals, I don’t focus on individual blame, but ask where did we go wrong as a society to not educate and prepare against these violations? A collectivist ideal I bring is not to fault the individual, but, “Where did society have a lack of compassion or have a misunderstanding and a lack of inclusion? How can we improve that?”

I think that’s how I was drawn to my field of studies.

Jacobsen: I want to draw this back into your compassion — how you’d see worms washing out of the ground. Can you expand on that?

SSM: I have always noticed small details, what others didn’t. That very trait is what made me want to pursue behavioural analysis. In this line of work, it is necessary to notice the small details people inadvertently divulge during interaction, how that can be displayed within their behaviour, and what this says about their general state.

As a child, I noticed a lot. I am very perceptive, listening, and observing first then asking the right questions to put myself into the mindset of whatever I was observing.

In the playground, as an example, I didn’t want to be part of any hurt that would happen to living things because I didn’t want to be ignorant of it.

Even as a kid, I thought, “What will even happen to those worms on the sidewalk? Tomorrow they’ll be dead and dried up to become something crusty on the sidewalk that is kicked around.” The indignation I felt! Even as a small kid, I’d spend my recess on those rainy days picking up each worm and putting them safely back in the soil.

It just felt right. I have the ability to move them back into the soil and try to repair whatever damage the rain caused. The worms just happen to find themselves in the wrong place at the wrong time. I hope that one day if I find myself in a similar circumstance, the same mercy would be extended.”

I felt this obligation upon myself to do something. It was not out of my way. It felt like second nature [Laughing]. This compassion, is it ingrained? Or is it because of where I grew up? Or who I’ve interacted with?

I don’t have an answer to that. That is one we’re still working on.

Jacobsen: Thank you. You wanted to expand more on the issues at Miami University. One of them would be combatting or working against the dehumanization of everyday workers on campus. Those that would be cleaning toilets in campus dorms, janitorial staff, food service workers.

SSM: Against those on the margins of campus as well, on the fringes. There have been instances of inflammatory material like racist and nativist posters hung around campus. That would be another loss because it means we failed, the community failed, for them to think it was acceptable to hold that belief and act on it.

As students, we are at pivotal developmental moments in our life — we are still impressionable. And to crush humanist compassion, to take that away, is a disservice to them and everyone in the community.

Jacobsen: Success would be through inclusion. What is your definition of “inclusion”?

SSM: Inclusion is the validation of someone’s experience through acceptance. Within that, the subsequent improvement of their experience through education.

Through education, we learn inclusion; by educating someone, we practice inclusion. Inclusion is proximal compassion, and must be considered a right if we want progress.

It is a naïve wish that everyone would get that inclusion, or feel that inclusion. It is something to work towards collectively.

Jacobsen: Thank you for your time.

SSM: Thank you.

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2022-12-09

An Interview with Karen Loethen — Previous Member, Meramec Secular Student Alliance — Part 1

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/07/11

Scott Douglas Jacobsen: What is family background — geography, culture, language, religion/irreligion, and education?

Karen Loethen: Thanks, Scott. I come from a small town in Illinois, just your basic homogeneously white, lower-income Christian small town. My family didn’t really practice religion much until I was in my younger teens. My own parents come from differing religious, Mom was Methodist and Dad was Catholic.

Their two families clashed over these differences so we kids were mostly kept away from religion just for the peace of it for my parents. But I was very attracted to it so I visited churches of many differing Christian denominations over my childhood years. I truly thought that “good” girls went to church and I was a good girl!

Jacobsen: What is the personal background in secularism for you? What were some seminal developmental events and realizations in personal life regarding it?

Loethen: Luckily enough for me, I was also a reader and a researcher. After grad school I got married and had my first child. It was during this period that I was doing massive reading on the historicity of religion.

The obvious man made nature of religion allowed me, first, to reject any contact with religious institutions. This was satisfying for me for about a year.

All of the doubting and reason (not to mention the complete absence of historical support for religious claims) simply couldn’t support the religion any longer. During that time I was still thinking of myself as a deist. I was 34 years old when I realized that the existence of a deity was simply inconsistent with all observable and known reality.

I was reading the Bible, perhaps not ironically, when I got a thought out of the blue: BAM. This book is ridiculous and there is no god. It makes no sense.
It was an incredible moment for me that truly changed my life!

Without the slightest bit of exaggeration, a ton of weight slipped off of my shoulders that moment and I’ve been incredibly happy ever since.

Jacobsen: You were a member of the Meramec community for a semester. The semester was spent in the freethinkers’ club on campus and the SSA. How did you find them, eventually? Why were you drawn to them?

Loethen: I was interested in the fledgling club because I believe in the process of THINKING and in the power of COMMUNITY. The group’s founder, Kyle, was very active on campus with various campus clubs, including being president of the Student Governance Council (SGC).

SGC is the group that oversees campus clubs. He was so busy and also about to graduate to he asked me, begged me really, to help build the Freethinker’s Club that he had started on campus.

I’d seen one of his little flyers on a bulletin board one evening when I was taking a break from my class. I took a picture of the flyer on my phone and contacted the email address a few days later. I was delighted to see an atheist presence on campus! I am very drawn to people who take initiative and who are true thinkers like Kyle. I was very excited to support his efforts.

What I discovered, though, is how very new and ailing the group was. Kyle was simply too busy to put in the kind of time he longed to offer the club and the students on campus didn’t seem interested in a secular club.

Kyle and another guy worked hard, but I think they had a lot to learn about group organization and planning and such, just like any student would; that’s not a criticism. Most other clubs on campus were continuous groups that had been in place for many years, faculty support, campus presence, tons of inherited momentum.

Kyle, knowing he was about to graduate the campus, begged me for weeks to give the club a hand in getting a stronger foothold. I resisted for a long time because I felt that the clubs on campus were for the kids and I am, well, not a kid. I finally agreed to give it a single, intense semester of push.

The first thing I did was take our group over and join the national organization Student Secular Alliance, the SSA, because why reinvent the wheel? SSA offers tons of support to groups seeking to have a secular voice on campus, including a personal advocate online to help in any way they can.

Jacobsen: Now, you remain a parent, of a secular student. While a student at Meramec, you took your kid to school too. How does bonding with a child through a common ground, secularism, help build trust and friendship within the family?

Loethen: Oh, that one’s obvious, I think. With no forbidden subjects, no belief in the concept of sin, and no ridiculously male-oriented overseeing body of rule makers, our family is extremely open with and supportive of our kids’ interests and activities.

Jacobsen: What are some of the more valuable tips for secularist activism on and off campus?

Loethen: I’m not sure I can say what is a road to successful secularist activism on campus because our club wasn’t successful. Perhaps that was because of the Christian vibe on campus, or the young minds’ inability to think outside of their religion, or maybe it was simply the commuter nature of our campus.

I’m sad to think that the club doesn’t have a major presence on campus because I know of several students who would approach, then avoid, then approach, then avoid the group activities. I could see the cognitive dissonance working in them; I could see that they were thinking and I know that a secular entity being available is important to their journey.

But I’m happy to tell you things that we tried over the two semesters of my involvement with the club. We put out press releases for activities that we did on campus.

We had some very interesting speakers come to our meetings, from activists and scientists to philosophers, we did several fundraisers for Project Peanut Butter (a wonderful program that funds a nutritious peanut butter-like product that gives intensive nutrition to the most needy populations of children in Malawi and Sierra Leone), we created social events, and we held informational tables on campus for both secularism in general and for our group in particular. We also had a couple of social events for members.

As for off campus, I’m a huge atheist activist. I have several blogs, I have a podcast called The Secular Parents on a Youtube channel called Secular TV, and this month I will be speaking to the atheist community at an atheist convention in St. Louis called Gateway to Reason.

How to be an activist? Be openly atheist and live a life of integrity, peace, knowledge, and reason.

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2022-12-09

An Interview with Secular Student Society at Miami University — Part 3

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/07/11

Jacobsen: Does SSM provide for the groups for individuals who may not be explicit secularists?

SSM: Yes, we have members who come weekly, who identify as Christian, and SSM makes sure they have a chance, if they’d like, to give their perspective.

We also have students who I describe as a blending of belief in science and rationality, but through the lens of their belief system. They can separate their studies with the part they believe their faith plays in how they understand the world. This has given SSM a secular perspective that we haven’t heard before.

I appreciate the members who don’t identify as secularists. They are coming to broaden their understanding of themselves. We have members who come identifying with the cultural and social aspects for their cultural background, but not the faith within it. So, they are secular, but identify with their culture.

We have people who are not secular at all. They identify as faith-based believers. They come to hear what we have to say and liven up discussions.

We hope that like a sponge absorbing all types of liquids, they absorb some secular humanistic ideals. But it is a choice. We are a freethinkers group. I appreciate that aspect of SSM. It drew me to the group itself. There was no pressure to conform within it. Everyone has the right to express their beliefs.

We have done a great job of being inclusive and accepting. We can disagree at the end of the day. It makes for a good debate. These are knowledgeable and extremely articulate students having real conversation on hard topics, from so many different perspectives. I’m not seeing this anywhere else at Miami.

Jacobsen: You mentioned this was a forum to be neutral on beliefs. So, you presentation material and views from a secularist perspective and a discussion follows. But also, students have the ability to not feeling coaxed into one side or the other in the moment.

In terms of your own background, you have mentioned no formal faith, but you connect more with a sense of compassion and a sense of community while remaining rational and skeptical.

So, where do these values source themselves in personal background?

SSM: I attribute my disposition to a combination of the different circumstances that shaped me. My mom always made sure to remind us that no matter what struggles we faced it would be together as a family. This resilience was instilled in me.

We always got through struggles because we have been worse off before but we got through that, so we can get through whatever it is now. I was exposed to other people in similar situations, worse situations, suffering, I found purpose in helping others.

I try to be intentional in everything I do. I’m very self-aware, introspective in that I like to avoid complacency. A conscious control of behavior. Minimalism is a big part. Reduce the things I ‘need’ and just focus on breaking down barriers that reduce approachability and really reaching people — learning from human interaction.

In a Stoic sense, I take time find pleasure in the simplest things, like really appreciating that first bite into a perfectly ripe piece of fruit. To keep my mind clear and focused on my goals, I abstain from a lot of common indulgences most undergraduate students partake in. By living a simple life, I’m starting to find that fulfillment.

My character has always been one of compassion. I learned it from my mom. She’s such a caring person. I owe my compassion and success to her. She has sacrificed a lot, more than I can even comprehend, to get my family to where we are.

Now, she is a school nurse. Which requires a natural disposition for compassion and helping others. How can I not absorb some of that nature? But because I’m still young, I realize that I’m compassionate even to a fault. I’m stubborn and don’t like to give up on people. I want people to become the best version of themselves.

How does this compassion influence relations on campus?

I think students and my professors sense my commitment. I come with palms open, not arms crossed. I attend religious services for different belief systems so that I have the breadth of their perspective, and that my presence — and in extent SSM’s presence- is known as open and inclusive.

I don’t know if you’d call it altruism, but I feel this obligation to spread some of the success and community I have been given to other students who may be struggling. Even though I’m the same age as my peers, I often get mistaken for being much older because I give off this maturity and self-motivation. I’ve always been aware of this growing up. I found the solution in teaching.

In higher education, with such a brief stint at a college or university, I get that there is resistance to be committal in improving the community because in 4 years your life will most likely not center around your university.

I wish the community was a little closer and cohesive. As a college, it is constantly changing. There is a sense of detachment to the place itself because they are there for such a short amount of time. It is hard to make that difference in that short amount of time.

We are all trying to find ourselves [Laughing].

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2022-12-09

An Interview with Kayla Bowen — President, SSA at Morehead State University

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/07/10

Scott Douglas Jacobsen: What is family background — culture, education, geography, language, and religiosity/irreligiosity?

Kayla Bowen: I grew up very poor. My high school was at one point ranked one of the worst in the state of Kentucky. I attend Morehead State University now as a Psychology and Philosophy double major. I’m also a board member for the national Secular Student Alliance as well as my local chapter President and Founder. I’m from Hazard, Kentucky. It’s in the middle of the bible belt in rural Appalachia. Luckily I got out. My mother is very religious. I lived primarily with her until I went to college where I have my own place. She took me to church as a child, and indoctrinated me. When I told her I was an atheist she reacted worse than when I told her I was gay. My father doesn’t really care much about that sort of thing, so he was supportive when I came out as an atheist. For a lot of secular people, however, they don’t have as much support.

Jacobsen: What is the personal background in secularism for you? What were some seminal developmental events and realizations in personal life regarding it?

Bowen: For most of my life I was inwardly agnostic, meaning I wasn’t open about it. On the outside I believed. When I was in high school, this creationist evidences pastor recruited me for his meetings, and I briefly became a creationist. The breaking point for me had to be when we all watched the Ken Ham vs. Bill Nye debate. That triggered my dissent into atheism.

Jacobsen: You are an president of the SSA at Morehead State University. What tasks and responsibilities comes with this position? Why do you pursue this line of volunteering?

Bowen: I delegate tasks to our other leadership. The biggest responsibility is knowing how to do everything so I can know what to tell others to do. It’s a work in progress. This line of volunteering is important to me because secularism has become my life. I want to make life easier than it was for me being an atheist in a religious world.

Jacobsen: What personal fulfillment comes from it?

Bowen: Knowing that these once misplaced nonreligious students now have a community, and a safe place to go when they have questions or concerns, or feel ostracized.

Jacobsen: What are some of the more valuable tips for campus secularist activism?

Bowen: Be on social media. It’s the 21st century. Most college students are involved in it. Have a website. You will need a central hub to send people wanting information to. Don’t be hostile to your campus religious groups. You don’t want a bad reputation to where no one wants to cooperate with you. However, don’t back down. Don’t be afraid to express your identity. Be proud, but diplomatic.

Jacobsen: What have been some historic violations of the principles behind secularism on campus? What have been some successes to combat these violations?

Bowen: The campus clinic used to send pregnant women to the HOPE center off campus, which is a religious pro-life place. They’re not even a qualified medical institution. SAGE, our local feminist group started a petition to stop this, and talked to the administration of the University and eventually got it changed. They now give out legitimate resources to women seeking information about pregnancy, and safe sex.

Jacobsen: What are the main areas of need regarding secularists on campus?

Bowen: Funding. I see all these religious groups on campus that have entire buildings dedicated to worship, while secular groups sometimes don’t even have as much as a broom closet. We need space. It’s not like we’re 2 people on a campus of thousands. We’re 25% of the population. If people saw that we had a space I feel like not only would we be taken more seriously, but we’d attract more secular people.

Jacobsen: What is your main concern for secularism on campus moving forward for the next few months, even years?

Bowen: That people will look over us, and not realize how difficult it can be to be nonreligious especially now that Mike Pence is our Vice President.

Jacobsen: What are the current biggest threats to secularism on campus?

Bowen: I’d say religious campus administration’s lack of cooperation. On a wider scale though, we should be concerned about religious freedom legislation. That’s where the major set backs are going to stem from.

Jacobsen: What are perennial threats to secularism on campus?

Bowen: Being outnumbered by religious groups, and as a result not being considered.

Jacobsen: What are the main social and political activist, and educational, initiatives on campus for secularists?

Bowen: Right now, reproductive justice, racial justice, fighting Islamophobia, and LGBTQ rights. These aren’t just problems that people affected by them should work on. It’s our problem, and our duty to fight back against all forms of prejudices because we face them in the secular community every day.

Jacobsen: What are the main events and topics of group discussions for the alliance on campus?

Bowen: Our group, the Secular Student Alliance at Morehead State University does service projects, panels, and we make sure we discuss intersectionality in our meetings. Our main goal I think is to create awareness of our cause on campus, and within our community as well. We’re working on having a debate right now this coming October. It’ll be a basic creationism vs. atheism debate, to address the group’s controversy on campus in a respectable manner.

Jacobsen: How can people become involved and maintain the secular student alliance ties on campus?

Bowen: You can go to secularstudents.org and find the group nearest to you. If there isn’t one, start one! The Secular Student Alliance is there to make it as easy as possible to start a group. They have tons of resources available. Without them, Morehead’s wouldn’t exist. Once you have a group you can host events, go on field trips, or help the community. SSA allows you to network with people in the secular movement you never would’ve met otherwise. You have the potential to make life long connections. There’s an infinite amount of ways one can stay involved with the secular movement with an SSA chapter.

You can even stay involved with your local group, and on a national level after you graduate by becoming an alumni member.

Jacobsen: Any feelings or thoughts in conclusion?

Bowen: Check out my local group, the Secular Student Alliance at Morehead State University at msussa.com. Thanks so much for the opportunity!

Jacobsen: Thank you for your time, Kayla.

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2022-12-09

Americans becoming more secular

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/07/09

According to Salon, some of the reason for the animosity of the United States, internally, comes from the increasing secularization of the public. Many Trump voters do not like this. Others disagree. The secular movement in the US, probably, is not even a conscious phenomena.

Rather, it appears to be the natural development in advanced industrial democracies with pluralistic cultures. People prefer to have a separation of church and state, except, for instance, in some dominant, segmented sections of the population.

The author continues on the separation between the “real” America proclaimed by the conservatives in the country, where, by implication, the liberals do not represent the real america. Most Americans reject the “efforts by the religious right to use the power of the state to impose conservative Christian values on others.”

Every sector of American society wants a secular culture and society, except white evangelical Christians, which, by definition, makes many in the evangelical Christian religion within the US a politically oriented movement. It has consequences too.

Much of the US political polarization is in reaction to the efforts of the white evangelical Christian movement. These are not all Christians, or conservatives, or whites, or all white evangelical Christians, which is important to bear in mind to keep from stereotyping, I feel — in the opposite direction.

But this is a concern for the greatest soft power in the world. Stuff that happens there will influence elsewhere.

Part of the issue is the waning influence of this population on the general population. So this increased effort for more political influence could reflect a that decrease in influence because, even on purportedly controversial issues, most Americans find them agreeable topics.

The rights of sexual minorities such as gays and lesbians doesn’t bother Americans. Gay rights do bother some white evangelical Christians. Same with same-sex marriage. So the main disjunction between the general population and those against gay rights, and same-sex marriage, is evangelical status or not.

It’s a politicized religion situation.

As well, the desire and general need for secularization of culture and society comes with perceptual differences. It is well-known that anti-Muslim rhetoric and hate crimes have been on the increase. Less known, the general hate and disgust for the atheists within America.

And the perception of anti-Muslim rhetoric and acts is different depending on the group. So, for example, the religiously unaffiliated do see the increase, and somewhat similar, but lesser, findings for other groups. But not so for white evangelical protestants, they see more anti-Christian bigotry than anti-Muslim bigotry.

You see the disjunct.

The perception of most other sets of people is much different than white evangelical Christians or protestants. So this is an identifiable problem with obvious reactionary components based on the perceived, and actual, increase in secularization of the United States.

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2022-12-09

An Interview with Secular Student Society at Miami University — Part 2

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/07/09

Scott Douglas Jacobsen: You mentioned the word faith, when referencing yourself, but you also mentioned humanism and secularism. To me, this makes me think you have a humanist and secularist perspective reconciled with a personal family tradition of Christianity.

Secular Student Society at Miami (SSM): I see a separation between faith and spirituality. I am spiritual without a faith-based belief system. I have a strong spirituality in how I feel connected to others. That is in showing compassion to other human beings. It is my only consolation, which would be my spirituality — feeling compassion for others and helping them. The best way for me to understand others is to have no faith whatsoever myself.

It is the best way to say, “I understand you because I have been someone exposed to your culture and your perception, and I may observe it, but by not adhering to it, I am not limited by the bounds of it.” I think that’s the best person to help, the best judge of neutrality. That is the reconciliation between faith and where I lie.

Jacobsen: The one reconciliation is taking what people usually assert for faith and shifting that from a transcendentalist orientation to a “here-and-now” orientation. What are some of the more valuable tips for campus secularist activism given the fact there is at least 10 Christian organizations compared to the one secular organization, for instance?

SSM: I would say get your message out there, but in a way that’s completely respectful of other organizations as well. It is not a competition, merely a leveling of the playing field.

People get a little uncomfortable with the term secularist or atheist, especially on a mostly religious campus. SMM strives to familiarize students. I think the lack of exposure of secular ideals has led to confusion and even aversion. We are not evil baby eaters who have no sense of morality.

Jacobsen: [Laughing].

SSM: A tip would be to dispel misconceptions people have one person at a time. Through a conversation, person to person. Appeal to secularism but in a way that the individual will understand. Another way is to have the interfaith panels. There will be disagreement but the mere exposure to the spectrum of perceptions is what’s important, and that at some point there is no right or wrong answer.

SSM aims to keep as nonpartisan as possible, but we find it difficult when what you would like to get done or the political stances we agreed on as being basic and human rights are being disrupted.

Aim for a slow, gradual change in perspective of the group itself. I do think there has been a slow shift in perception towards humanism and secularism. But because of the current political climate, secular progress has backslid.

Small or newer organizations should seek support in a larger group. Let’s say the Secular Student Alliance, who we are affiliated with, have SSA Con, where they will provide funding for SSM to attend. Find a larger or other organization for help to break down the barriers for understanding, get funding, you have to be relentless with it.

Jacobsen: I remember someone else using the term inter-belief rather than interfaith. I felt this was intentional this was inclusive of the whole suite of irreligious types within the general secular community.

Small things like language changes can bring people together from a common banner. Also, when people have interfaith panels, if inter-belief, they would have to by definition include you.

SSM: [Laughing]. Yes. Absolutely.

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2022-12-09

An Interview with Secular Student Society at Miami University — Part 1

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/07/08

*Audio interview has been edited.*

Scott Douglas Jacobsen: What is your family background — geography, culture, language, religion/irreligion, and education?

Secular Students of Miami University (SSM): My family moved from Greece here to Ohio when I was very young. My mom raised us. She raised our family under the Greek Orthodox faith, but not really strictly religious — more so in a cultural sense. We didn’t go to church often. It was mostly attendance at services for Christmas and Easter, which we called “Eastermas.” This faith was not strongly intertwined with my identity. Cultural background, very strongly Greek.

I didn’t have to question any part of my identity or assess my reality until I came to college. It was so different from the diverse schools of my hometown. I am a student at Miami University, liberal academically but the opposite demographically. Miami breeds a crop who are conservative, wealthy, and religious. For someone who doesn’t have part of my identity in any of the above, I need to constantly remind myself of my values.

The further along in my studies, the more I am able to gain exposure to humanism. I think of it as going to school to unlearn, not learn [Laughing]. Realizing all my perceptions and adjusting towards compassionate neutrality of secular humanism. Secular humanism also complements my studies as a psychology student in the pre-law program, with a minor in the philosophy of law.

SSM was a springboard for my growth as a community of students who share similar ideals.

I think SSM has helped build that sense of community. We stress secularism and humanism — they go hand-in-hand with the organization.

Jacobsen: Thank you for the personal background, what is the specialty in psychology?

SSM: Psychopathology, which is abnormal psychology. I had this need to understand the why and how in the damaging effects of abnormal psychology that I had seen.

I actually started as a pre-med student studying microbiology because science was pushed and my family is full of doctors. I didn’t really think I had much of a choice. There is this expectation in my culture.

You had one of the big three: engineer, lawyer, and doctor [Laughing].

Jacobsen: [Laughing].

SSM: I wanted to follow through on that, make my family proud, and support them. I would work as hard as I could to repay my family. I wanted to follow through on that unspoken promise of success.and I think part of that included accepting the religious beliefs presented to me.

Jacobsen: With a Secular Student organization, why do you pursue this line of volunteering?

SSM: This is a hard question…because I don’t consider SSM as volunteering. We promote progressive ideals meant to improve human life. It just made sense.

When I went to college, I had the chance to re-think everything. Religion, sexuality, morality — everything. I have this sense of independence. I decided that I didn’t want my actions to intentionally cause harm to any living thing. Alongside that, I became vegan. This choice I think it definitely impacted the way I see the world through a greater focus on being intentional.

I realized I felt no connection any higher spiritual thing and do not feel a need for that connection, I don’t think I ever did in my life. But I do feel connected through human compassion and mutual understanding. I have always been curious about the world and the life circumstances of others, what are they struggling with, how can I relate or understand it. I felt the need to help people and especially not cause harm any living thing.

Secularism and humanism promote these values; a push to see everyone as equal with this neutrality that should carry through to everything — through the appropriate form in the sense of what goes on in the state.

Being exposed to friends who are all different religions and nationalities and discovering the richness in that, and the peace among all of those different friends, I wanted that something promoted that at university, where it wasn’t.

SSM is a secular organization. Students who don’t identify as secular, or are simply interested in hearing the perspective, or are an atheist, agnostic, or religious all come. We have discussions, debates, spread awareness of secularism, and spend time together as a community.

Usually, our discussions are political, cultural, social topics during the meeting, not religious. But the religious perspective of those who attend are always welcomed. We wanted to create that respectful atmosphere where it was lacking.

We got some backlash from the campus because — I don’t even know the percentage who identify as Christian — the majority is Christian, conservative. It is hard to have our presence be accepted or even known on campus with the overwhelming Christian and conservative presence.

We are just a rag tag group of like-minded free thinkers trying to get an event together and keep open perspectives. Getting all our members together for a meeting would be like trying to get a group of cats all together in the same room.

Jacobsen: [Laughing].

SSM: [Laughing] It is very difficult. We may not have the support or exposure of more well-known student organizations, but even so, SSM has in a sense become like a family. I feel better knowing I am pursuing a line of work that can only benefit humanity and keeping my mind open. Being part of an organization that is neutral and non-partisan, that is not limited to adherence in a set belief system, seems the only way to be truly fair and to prepare for me for the future.

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2022-12-09

Freedom of Thought in the US: Humanism, and the Constitution and Free Expression

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/07/08

Humanism is a progressive philosophy affirming the responsibility and right for neutrality in government towards religious matters, as well as the pursuit of ethical lives for the beneficence of humanity (AHA, 2017; International Humanist and Ethical Union, 2016; Oxford Dictionary, 2017).

Secular humanism, in addition, affirms these ideals while rejecting religious dogma and supernaturalism in morality and decision-making. Secularity in constitutional law has historically allowed for the blossoming of our deep-rooted emphasis on religious freedom. But conservative Christian undertones remain smattered in fundamental legislature intended to be humanistic. ‘One nation, under God’ seems stuck between the comfort of tradition and the push towards progress.Take, for example, the popular sentiment in literature following the Second World War. Popular “neo-reactionaries”, or those wishing to dampen humanist causes, frowned upon political progress, creating an American disposition inclined towards comfortable conservatism in post-war culture. Orwell’s view that “merely political changes can effect nothing, progress is an illusion.”The perception of the importance of humanism within law has been battered and warped, reducing its importance to mere legal exercise. Recently, in the aftermath of the 2017 election, an air of acceptability in returning to law of the 1950’s Cold War Era increased paranoia towards atheism because of its association with Communism (International Humanist and Ethical Union, 2016).President Donald Trump won the appeal of voters through policy pledges around conservative religious and nationalist values (Ibid.). Trump’s election lowered the standard for acceptable public and political behavior. Recent legislature reflects the slow return to institutionalized oppression, localised recurring social marginalisation, and prejudice against the irreligious.The struggle for equality and integration of humanism is constant. Where the U.S. Constitution prohibits governmental endorsement of one religion over the other, there are still attempts to establish religion (predominantly Christianity). Significant anti-secular laws at the state level disrupt the continuity of federal secularism.Due to lack of political will to amend them, numerous unconstitutional laws impede upon humanist progress at a state level. Take the Arkansas state constitution, requiring that identified secularists may neither hold office nor testify in court — a direct contradiction to the federal constitutional prohibition in Article 6 of any religious test for office (Arkansas State Legislature, 1874). Similar laws exist in Maryland, Mississippi, Texas, both Carolinas, Tennessee and Pennsylvania (International Humanist and Ethical Union, 2016).The anti-irreligious sentiment of the American legislative system may impart a social perception of true nationalism through adherence to Christianity. By extension, elected officials may feel inclined to promote Christian conservatism in campaign platforms and while in office. The continuation of Christian conservatism for political success has set a precedence, and by extension, a vicious cycle.The negative consequences of identifying as secular in an elected government have debilitating consequences on success. Possible qualified candidates may be avoiding government positions because the majority of Americans would be less likely to vote for a presidential candidate if they were an atheist as opposed to a religious candidate (McCarthy, 2015). American anti-secular sentiment of elected officials goes as far as to suggest “no other trait, including being gay or having never held elected office, garnered a larger share of people saying they’d be less likely to support the potential [presidential] candidate” (International Humanist and Ethical Union, 2016).Popular sentiment against secular qualities extend into the socio-cultural arena. Social freedom of expression and advocacy of humanist values are limited. Those pressures against humanists are not in the fundamental right to free speech and expression, but, rather, in the ability to discuss topics about religion in a critical manner — in public.The suppression of humanism can be through social pressure. Even if the right for free expression exists for American citizens, social context can reduce or deter the expression of humanistic or irreligious values. This amounts to a social privilege for the religious over the irreligious in American culture.The very environment created by the 2017 election polarized activist efforts. A spike in activism interest was seen in voters disillusioned with the election outcome (Kirabo, 2016). This activism was not only for the maintenance of won rights and the pursuit of more complete equality, but in the protection against the reduction, or elimination, of extant rights.ReferencesArkansas State Legislature (1874). Arkansas Constitution. Retrieved arkleg.state.ar.us/assembly/Summary/ArkansasConstitution1874.pdf.American Humanist Association (2017). What is Humanism?. Retrieved from https://americanhumanist.org/what-is-humanism/.International Humanist and Ethical Union. (2016). Freedom of Thought Report: United States of America. Retrieved from http://freethoughtreport.com/countries/americas-northern-america/united-states-of-america/.Kirabo, S. (2016, November 16). Post-Election, Humanist Activism Kicks into Overdrive. Retrieved from https://thehumanist.com/commentary/post-election-humanist-activism-kicks-overdrive.McCarthy, J. (2015, June 22). In U.S., Socialist Presidential Candidates Least Appealing. Retrieved from http://www.gallup.com/poll/183713/socialist-presidential-candidates-least-appealing.aspx.Oxford Dictionary. (2017). Humanism. Retrieved from http://www.oxfordlearnersdictionaries.com/us/definition/english/humanism?q=humanism.

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2022-12-09

Conversation on Discrimination Against Non-Believers with Bob Churchill — Session 1

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/07/08

Bob Churchill is the Communications Director for the International Humanist and Ethical Union (IHEU), Editor of the Freedom of Thought Report. Bob Churchill is also a trustee of the Conway Hall Ethical Society and of the Karen Woo Foundation.

Scott Douglas Jacobsen: You are best person I can think of to be in a position to know the ways and types of discrimination against non-believers in the world. Why? We did an interview before, on the relevant topic matter. I wanted to do an educational series on non-believers’ experienced discrimination by the numbers. You agreed. Here we are, so here we go: what is the most common discrimination non-believers across the world share? The standard prejudice against them.

Bob Churchill: This is very difficult to actually measure, but I would say the most prevalent problem (i.e. it affects the most people most often) is social discrimination. By this I mean the day-to-day suppression committed by other people: it might be friends who bristle if you say the wrong thing, teachers who might explicitly threaten you to keep you ‘belonging’ to a religion, parents who let you know how disappointed they’d be if you failed to conform to their beliefs and traditions. They might even let you know in no uncertain terms that they’d ostracise you.

And this is a very real threat. Just recently Mashal Khan, a student in a Pakistani university who called himself “the humanist” on Facebook, was accused of blasphemy and murdered by a crowd of fellow students (the incident was filmed on mobile phones).

Maybe it’s worth adding that in ‘the west’ you get some church leaders and religious commentators who say they feel like they can’t talk about or preach their Christianity anymore because of anti-Christian “persecution”. And superficially there’s a similarity there, but I don’t think it holds up: I don’t think the situation of Christians in secular Europe for example is at all symmetrical with the very real persecution of the non-religious in predominantly Islamic countries. Yes, in some countries in Europe, religion no longer has the cultural heft it once had, but it is often still privileged by the state. Yes it’s no longer the dominant worldview, but it was for centuries, and its doctrines have been heard ad nauseam, and it has simply lost most of the arguments. Yes we’re often suspicious of preaching, but it is permitted and protected. Yes churches are dying out, but they still dot the landscape, and they’re not being forcibly shut down they’re just closing as people leave them. So while obviously there are places where Christians really are persecuted, just like the non-religious, I would strongly resist the idea that that’s generally the case in Europe or ‘the west’, and really when someone makes that claim it is either being made strategically, or it just reveals their ignorance to the realities of actual persecution.

Jacobsen: What is the most unique form of discrimination you have ever come across through research into the bigotry and prejudice against non-believers?

Churchill: Well, I would say that the more remarkable feature of problems faced by the non-religious is how similar they often are from place to place. At the legal level, it’s often the same religious supremacist or traditionalist arguments that are used to privilege religion or discriminate against atheists in law. In Islamic states in particular the same lines of so-called Islamic jurisprudence or religious law appear from place to place to justify very similar laws against ‘blasphemy’, ‘apostasy’, constraints on marriage and family law according to religion, restricting the freedom of thought and expression, and so on.

Another very common recurring theme with ‘blasphemy’-type cases in particular is how often it’s all about texts, Facebook posts, Whatsapp groups and so on. Sometimes it’s still about books or physical protests, or in the Ashraf Fayadh case it was about “atheistic poetry”! But the medium is usually online now. And this isn’t something to be just shrugged off by saying “well, that’s where people speak in public now”, because a really worrying trend just in the past year or two is that we’ve seen more and more cases where the person being prosecuted is being prosecuted for posting in private conversations, in Facebook groups that people have elected to join, and even in more-or-less private Whatsapp groups. So as we’ve developed these ways of using the internet in smaller, more selective channels, even those are being broken into and subjected to the same kind of restrictions as if you were standing on a street corner.

In terms of social problems too, I’d say it’s the similarity risks and concerns from place to place that stand out for me: the threat of being ostracized from family and friends, in extremis the threat of being publicly named, attacked or lynched. The fear of being cut off from support networks recurs a lot from atheists in the most hostile countries, and — this has come up when I’ve been talking to people a few times — if someone is very isolated then it’s not just about losing their existing family but about damaging their chances of starting one. If you live in a more conservative society and marriage traditionally depends on the support and approval of families and so on, and if you’ve lost all that because you’ve been thrown out of your family, then finding a wife or husband might have gone out of the window too.

None of this isn’t to say that every nation has its peculiarities of course, I don’t want to make the whole world sound homogenous. But it’s more the patterns of similarity that strike me that uniqueness.

I can mention a few details that have stood out though; things which are not really unique but are certainly very indicative. The Alexander Aan case in Indonesia a few years ago had a horrible ironic kicker to it. He was charged with ‘blasphemy’ and ‘calling for others to embrace atheism’ for posting on Facebook — so far so horribly predictable. But also, Indonesia made it a requirement to state your religious affiliation on identity papers, and they were only allowing six choices: you can be a Muslim, Catholic, Protestant, Confucian, Buddhist, or Hindu. You can’t put “atheist”. So in addition to being put on trial for spreading atheism he was also accused of lying on official documents by putting “Muslim”.

One of the less commented-on aspects of the Pussy Riot trial a few years ago was that the judge said in her summing up that they were found guilty of “religious hatred” because their protest was feminist, and the Russian Orthodox religion was incompatible with feminism, therefore the band was obviously promoting their own beliefs in a supremacist way over that of the church! Quite incredible.

Ashraf Fayadh who I mentioned before, in his trial in Saudi Arabia the court was reportedly shown pictures of him, selfies maybe, with female friends at art shows, and also his long hair. This was all used against him, basically to show he was too liberal. Imagine being on trial facing a possible death sentence for “apostasy” — and he was actually sentenced to death on the back of this, although that’s since been commuted to a long prison sentence — but imagine that your life is on the line, you might be executed for leaving your presumed religion, and some prosecution lawyer starts banging on about the length of your hair! Utter mockery of justice.

Jacobsen: To give an idea of the range, what country is the worst for respecting human rights of non-believers? What country is the best? Why (for each)?

Churchill: In the IHEU Freedom of Thought Report we assess each country according to a global ratings system. There are four thematic areas we consider, and five levels of severity across all four thematic areas, so you might say that the worst countries are the ones rated most severely across all four thematic areas. That’s true of Saudi Arabia, Iraq and Afghanistan. And a very close second, with the worst ratings in three out of four strands and the second-worst rating in the remaining strand, there’s another six countries: Brunei, Iran, Pakistan, Sudan, United Arab Emirates and Yemen.

But there’s a lot of ways of chopping the data up, and that’s just looking at where the country is performing consistently badly across our themes, so you could look at it another way. For example, you might very well say that any country in which there’s a possible death sentence for being an atheist, under ‘blasphemy’ or ‘apostasy’ laws, then that has got to belong in your absolute “worst” category! And there are thirteen countries in that camp (many the same as above of course): Afghanistan, Iran, Malaysia, Maldives, Mauritania, Nigeria, Pakistan, Qatar, Saudi Arabia, Somalia, Sudan, United Arab Emirates, Yemen. And recently we’ve seen extrajudicial or militant killings of humanists (or people accused of atheism) in India, Maldives, Pakistan, and Bangladesh. And in each case there appears to be near complete impunity for the attackers.

Meanwhile, we’ve applied the best rating across all four thematic strands in just three countries: Belgium, the Netherlands and Taiwan. This isn’t to say there’s never any problem in these places, of course! There may still be some battles to fight along secular lines. And of course anyone in a conservative religious community in any country may find themselves discriminated against. But legally speaking and in terms of the social indicators we could detect, these three countries succeed in having none of our negative boundary conditions applied to them.

Every country has its own dedicated web page via freethoughtreport.com/countries/ and all the summary data is available via freethoughtreport.com/data/. I’d urge people to read the Report and we’re always looking for volunteers to help maintain and update the information — there are details about how you can join the volunteer researcher pool at iheu.org/volunteer.

Jacobsen: Thank you for your time, my friend.

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An Interview with Elizabeth Loethen — Executive Member, SSA at St. Louis Community College (Meramec Campus)

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/07/07

Scott Douglas Jacobsen: What is family background — culture, education, geography, language, and religiosity/irreligiosity?

Elizabeth Loethen: Currently I go to school at St Louis Community College-Meramec with my brother, though before that I was primarily homeschooled. I am an Atheist, along with my parents and little brother.

Jacobsen: What is the personal background in secularism for you? What were some seminal developmental events and realizations in personal life regarding it?

Loethen: Well, I was raised secular right from the get-go. My parents were both Catholics growing up and once they got older and started dating they both “converted”, for lack of a better word, to secularism and Atheism. So, I was raised not believing in any god and knowing that science is the answer. When I was little, I really wanted to believe in a god. All of the kids at school believed and they often talked to me about the things they learned at church or Sunday school, and so the naive five-year-old in me wanted to believe and fit in. Although she wasn’t, I thought my mother was against me wanting to believe in God and so I almost did it to rebel against her. Instead, she encouraged me and helped me to learn more about it until I finally realized that I just simply didn’t believe. This, of course, made it hard to make friends since children at that age are told that anyone who isn’t their religion are bad and Atheists worship the devil, so I didn’t have many friends growing up until college where people just don’t care what your religion is, they just care if you’re nice.

Jacobsen: You are an executive member of the SSA at St. Louis Community College (Meramec Campus). What tasks and responsibilities comes with this position? Why do you pursue this line of volunteering?

Loethen: Since this group is struggling to even get off the ground, the curse of the commuter college, I spend a lot of time promoting the group and encouraging people to come to meetings. As of last semester there were five people, including myself, but when I fell ill and had to drop out of school, that number dropped. I’m unsure how successful the group was after my departure, but I’m hoping to get the group up and running again in the Fall of 2017. I pursue this because not many people on my campus are Atheists or secular in any way. I want to create a space for the secularists to converge and talk about things that matter to them.

Jacobsen: What personal fulfillment comes from it?

Loethen: There are seven Christian clubs on campus. Seven. And that’s not to mention the Catholics, Muslims, Protestants, ect… Nearly every major religion is represented on campus, and Christianity is OVER represented, in my opinion. I’m thrilled that these clubs are a place for similarly-minded people can go to meet each other, make friends, do charity work or read their holy text together in safety. My SSA group is the only one on campus, period. There is no safe place for Secularists to discuss things that matter to them without the influence of a god. Personally, I have always been alienated from other kids my age and adults since I do not believe in their god and there was no one for me to talk to about issues that meant something to me. I had my parents, but I wanted someone on my level to talk to. It would mean the world to me if I could create a place for people to speak freely without religion in the picture.

Jacobsen: What are some of the more valuable tips for campus secularist activism?

Loethen: Don’t be afraid to promote and talk about it! Due to my alienation, I have lots of anxiety when it comes to outing myself as an Atheist or Secularist in fear that people will simply stop talking to me. However, the more we talk about our group the more interest others will have. Do charity work! Our group was nowhere near organized enough to do charity work, but the more charity you do the more charitable people will take notice. Also, attend as many on-campus social events as possible. Once a semester we have something of a “club fair” where all of the clubs set up tables to recruit new members. Get to the location early and snag a table that will be right where the heaviest traffic will be.

Jacobsen: What have been some historic violations of the principles behind secularism on campus? What have been some successes to combat these violations?

Loethen: Off the top of my head, I can’t really think of any. My campus is a commuter campus so people go to class and leave. No one really has their entire focus on a club. I am guilty of the same, so I don’t know a whole lot of what goes on on campus when I am not there. Like I mentioned before, there are dozens and dozens of religious groups on campus and not a single secular one, so a major success was getting the SSA group started in the first place. At my school you have to get ten people together in order to create a club, so our president at the time was able to get ten people interested in a club like this. We have not had success since, but getting started was really hard in the first place.

Jacobsen: What are the main areas of need regarding secularists on campus?

Loethen: We need a voice. A presence. The SSA chair at the Student Governance Council is vacant with no one to fill it. I am doing everything I can to give us a voice, but it’s not as easy as one might think.

Jacobsen: What is your main concern for secularism on campus moving forward for the next few months, even years?

Loethen: That there will never be enough of us to keep a stable place for us on campus. Every semester at the club fairs we get at least a dozen names on our sign up sheet all interested in joining, but when it comes to the actual meetings we’re lucky to get anyone. I’m worried that it will always be like this and alone, I cannot come up with any solutions.

Jacobsen: What are the current biggest threats to secularism on campus?

Loethen: Surprisingly, the secularists themselves. Our club wasn’t terribly organized and, despite our best efforts, we weren’t able to bring any sort of organization to the club. There simply wasn’t enough of us to call ourselves a proper club. So, the lack of willing participants severely threatens our spot on campus.

Jacobsen: What are perennial threats to secularism on campus?

Loethen: Our club isn’t that old, a year or two at most, but there are already people who don’t want us to exist. Our posters get ripped down and thrown away and defaces and we get primarily hate mail and angry texts. There are more people who want to destroy us than there are people who want to join us or to help us.

Jacobsen: What are the main social and political activist, and educational, initiatives on campus for secularists?

Loethen: Our president has graduated this most recent semester, and his main goal was to create a safe place for likeminded people to meet each other and have civil discussions. He was also extremely focused on charity so most of his efforts went towards helping our school charity project, which was “Project Peanut Butter”, helping children in underdeveloped countries beat malnutrition. The two of us really enjoyed working on the project and doing everything we could to help. We never really got to discuss what kind of education aspect we wanted to bring to the table on campus. Personally, I wanted to educate people on secularism and Atheism to see if I could bring down the stigma about our irreligiosity. Just because we don’t believe in the same things you do and we rely on things like logic and reason to give us the answers we seek doesn’t make us any less of people.

Jacobsen: What are the main events and topics of group discussions for the alliance on campus?

Loethen: As I’ve mentioned profusely, our club was horrifically small and had very little support, so one of our primary discussions was about how to make people interested and want to join us. The other topic that we discussed was events we wanted to hold on campus, and how to make them happen. Only one of our events ever happened, but our president always put lots of emphasis on our visibility on campus, even though we had very little.

Jacobsen: How can people become involved and maintain the secular student alliance ties on campus?

Loethen: Join us! Work with us at our various charity or recruitment events even if you can’t make the meetings. Talk with us about how we can make your involvement work for you. Our community is rather small and we could use all the support we can get. You can still reach us through the information on the posters, though it’s likely you won’t reach me directly but feel free to ask whoever you DO reach if you would like to know more. Like I mentioned, we’re pretty unorganized at the moment but we’re working hard to remedy that and make sure that you have a safe, comfortable place to be.

Jacobsen: Any feelings or thoughts in conclusion?

Loethen: Keeping this club afloat is a struggle and there have been many times when I just wanted to throw in the towel and give up. Since no one seems to want to be a part of it, then why should I keep trying? When I fell ill this last semester, I had no choice but to give up, even if temporarily. For a while, my mother was a student on campus as well and together, we worked incredibly hard to keep this club alive and for awhile, it was working. However, now that our president is gone and my mother will not be on campus any longer, it is up to me to keep our club alive. It is not going to be easy, and I am desperately going to need someone to lean on, but if I can make this work even if just for a while I will consider my time at the local community college to be beyond worthwhile.

Jacobsen: Thank you for your time, Elizabeth.

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2022-12-09

Conversation on Humanism, Irreligiosity, and Education in Nigeria with Dr. Leo Igwe — Session 2

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/07/01

Scott Douglas Jacobsen: When you mention an ineffective education system, what are the main weak points?

Dr. Leo Igwe: First of all, in many rural communities, there are no schools to attend. Children who want to learn cannot learn. Other children trek several kilometers to attend the nearest schools where there may not be enough teachers or classrooms.

In some of these schools, children learn under the trees, in make-shift structures. Many classrooms have no desks or benches, and children sit on the floor to take lessons. Where the schools are available, there are no qualified teachers.

Many teachers are poorly paid. Their monthly salaries do not come regularly. In many cases, teachers retire into poverty because they receive very little as a pension — that is if the pension is paid. The condition is worse for those who teach in private schools.

For instance, some teachers in private schools in Ibadan in South West Nigeria are paid as low as 50 dollars a month. Some of these teachers are not paid during the holidays and they are not entitled to any pension. Now I ask: what kind of knowledge would such teachers impact?

So generally, the morale of teachers in the education system is low. Even in situations where there are schools and qualified, well-paid teachers, these teachers are compelled to teach in accordance with certain religious ideologies and traditions.

Education is largely by rote learning and memorization of what is allowed to be taught in the classrooms. There is very little going on in terms of research, experimentation, and exploration of new frontiers of knowledge.

There is a disdain for cutting-edge ideas. The place for creativity, innovation, and invention is marginal. Merit is not always rewarded. Originality, adventurous, and independent thinking are not encouraged, especially when such ideas are perceived to pose a threat to religions or the authorities.

So, education as a facility that would lead people out of ignorance is not the case. The education system has failed to provide the impetus that is needed for national development and renewal.

Jacobsen: How can individual Nigerian parents work to improve the education for their children?

Igwe: Parents can help improve the education of their children by ensuring that children continue to learn even when they return from school. Parents should not rely solely on what the children are taught at the school.

They should make sure that the homes are continuing education centers. Parents should also lobby for the improvement of the quality of education in the schools. They should pressure the government to employ more qualified teachers and pay them well.

They should get the government to build and equip the classrooms, and ensure that there are learning aid materials for children. Parents should understand the importance of separating education and religious indoctrination.

Too often religion has so much influence in the educational system due to pressure from parents. Parents should realize that what is taught in classrooms need not be compatible with what children are told at home or at their churches and mosques; that education is not the handmaid of religion.

In fact, parents should know that religious interference in schools undermines the education, growth and development of their children.

Jacobsen: How can we inculcate critical thinking and science training in the young Nigerian population?

Igwe: By encouraging critical thinking, rewarding scientific discovery, and investing in scientific research; by Africanizing and Nigerianizing, not westernizing, critical thinking and the scientific method of acquiring knowledge.

Too often it is mistakenly said that critical or scientific thinking is a Western value. No, it is not. Critical reasoning is a human property. Scientific thought is a human value, and not an exclusive heritage of any culture or race.

Nigeria must make inculcation of critical thinking skills part of its curriculum and ensure that the subject is taught from the primary to the university level. As a society, Nigeria needs to show that it values those who question ideas and demand evidence, those who inquire, investigate, and examine beliefs.

Nigeria should honour its adventurous thinkers and get the young ones to know that acquiring critical thinking skills is a venture worth pursuing. Nigeria cannot instill critical thinking when it makes criminals of those who criticize religions, and does not guarantee freedom of expression. The country must ensure that critical inquiry is applied in all areas of human endeavor.

So, critical thinkers must be protected and defended, not penalized, prosecuted, jailed, or executed. Nigeria should invest in science, in the training scientists and in scientific research. Nigeria should fund scientific experiments, set up science laboratories, and celebrate excellence in scientific research. Young Nigerians should be encouraged to choose science subjects and to become scientists.

Jacobsen: Why is the religious ideological filter so pervasive and damaging to society, rather than positive and beneficial?

Igwe: Religious ideology is pervasive because it thrives on fear and ignorance. It recruits easily and is not mentally demanding. Blind obedience is the main obligation and qualification. Apparently, religious ideology is for the intellectually lazy, for minds not inclined to diligence, rigor, and adventure.

For minds that are closed and are unfree, but more especially in Christianity and Islam, this ideology manifests in its insidious forms because, backed by powerful political and financial interest groups in the West and the Middle East, their influence is potent and pervasive.

The ideology has been on a rampage as evidenced by the political and militant demands for Sharia law in northern Nigeria, the hijab crisis in schools across southwest Nigeria, and witch persecution in many parts of the country.

The ideology is damaging by any stretch because it holds the Nigerian mind hostage and prevents it from unfettered expression and intellection. Religion enslaves the mind. Ideologies that spring from it colonize the intellect.

The people even the highly educated are afraid to think freely and openly exercise their minds. They are afraid to challenge the religious dogmas. They are reluctant to condemn acts of bloodletting committed in the name of religion.

Many Nigerians are unwilling to think outside the box of their religion, their god(s), or their holy book. Unfortunately, in pursuant of these competing versions of the faith ideology, Nigerians have inadvertently turned their country into a proxy battleground where the cold war between Christianity and Islam rages endlessly at Nigeria’s and Nigerians’ expense.

Jacobsen: Thank you for your time, Leo, my friend — chat on the June 8th for the next session.

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2022-12-09

An Interview with Kwaku Adusei: Founder, The Common Sense Foundation

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/07/01

*This interview edited for clarity and readability.*

Scott Jacobsen: How did you first find and become involved in Humanism? What makes it more or less true to you as a worldview?

Kwaku Adusei: It has been a long time. Somewhere in 1999, I was interested in the Bible. I started reading the Bible, trying to understand what is really in that book. The more I read, the more I come across something. I went to read the books of Exodus and Genesis. That was Jews starting choosing. That means that the Gentiles are not part of God’s family. Some of Israelites were ordered to go to Amalek and killed the Amalekites.

They slaughtered them all. I thought, “What kind of God is this?” A God who can kill a mass group of people. A God who can create even with word of mouth. That God cannot kill by himself, but only through others. I thought some propaganda is behind the story. Some political propaganda. They are seeking to achieve a political end, to achieve something by trying to use the Word of God to cover up.

You get my point. It is something used to deceive people. The more I read the Bible, I thought, “This isn’t making sense. Why don’t I go and get other books?” So I started reading the Bhagavad Gita. The holy book of the Hindu people. I read books of logic. I thought, “These books aren’t making sense as far as logic is concerned.” Then I started making the transition from the religious life to the humanistic life.

I realized if there was a supernatural power outside the universe that can give me energy, or any power to do whatever I want on this material world. It would mean that if you have a belief in God, then you can do anything. But in Ghana, this is when I changed so fast. When there are more religious people, you have more poverty. The more people become religious, the more they become poor. So something is missing.

I started reading Richard Dawkins, The Selfish Gene. I read Christ Conspiracy. I read Historical Jesus and the Mythical Christ. After reading all of these books, I thought, “This thing we call God is nothing but something designed to deceive or enslave the masses. So that is what took me away from the religious life.” Now, it was not easy for me. The books began to shape me. I became demonized. I said, “Hey, I know what I am doing.”

My family and my loved ones, they all neglected me. I said, “No, I still have to be strong and live my life.” So every day I make sure I read my logic books and anything that has to do with science. Unless, it can be scientifically proven, then I will not believe it. If people say, “If God wills it, it will come to pass.” If I say this, I will not be applying logic and reason. In 2002, I became a full atheist.

That’s where I started moving into atheism. After atheism, I thought, “I need a step forward.” For one, we are humanists. Without human beings, it will not be easy to do whatever you want to do. If you are calling yourself irreligious, how do you work together with them on this particular planet? I started looking for others who are also thinking like me. It was difficult to me. I hide my humanist ideology for more than 5 years.

Maybe, it was 6 years. In 2010, I found 4 people who were also like me. We would get together on a weekly basis to discuss humanist ideas to make sure we make a meaningful life for ourselves without adherence to supernatural forces or higher powers. 2 years ago, I was trying to found humanist groups across the company. I saw on Facebook. I connected with IHEYO. They said they had a group in Accra, in Ghana.

I also got my friends who were humanists in Kumasi, in Ghana. I started to form a humanist group associated to the one in Accra. So we agreed and formed a humanist group in Kumasi here. When I formed the humanist group with Roslyn, I figured, “We cannot hide in the darkness. There are people outside will to hear from us. So why don’t we go outside?” Others can understand that the religious people are not what they are hearing about.

So I joined one of my friends who is a radio presenter. He was preparing something for all atheist people. And then the program features people from Hare Krishna. People from Christianity and Islam. So I joined that program. The outcome was [Laughing], I got a lot of backlash. People tried to even kill me. People, some of them got to understand me. As I talk to you, I have 59 members on my platform, where we interact each and every day on humanist ideas to get more people involved.

SJ: As well, you founded The Common Sense Foundation. What is the target audience, and the purpose of it?

KA: Yes, The Common Sense Foundation, we are an organization of the Humanist Association of Ghana. First of all, it is one part of my plan. I want to make a radio program. I started to realize there are more people who are willing to hear our message. I put my phone number on the radio station. People started calling me and saying they wanted to learn more from me. That’s where I created a WhatsApp platform and then have some direction with them on daily issues.

I thought, “Why don’t we have a platform to spread the news across the country?” If that is what we are proposing, then we can do that. Then we formed the humanist community and The Common Sense Foundation. Our main target is the youth because the youth are more open to information. The youth have now come to realize that religion is killing people. Religion is dehumanizing people.

Religion is making people slaves. The youth have the mindset, but they don’t have the courage to come out of that mess. We have come to give them that boost. We have come to encourage them. So they can be strong, be bold, and can move from religion to the secular world, which is what we seek to do — to build a critical thinking centre. Where we organize a forum to encourage them.

That way, they can realize things without panic or being hypnotized by the religious people. We cannot teach logic to some of the adults because they have already made up their minds. The youth are always looking for new information. The Common Sense Foundation is there to give them the information that they need, to help encourage them to live their lives, and can do whatever they want to do without adhering to any spiritual forces.

We realize they have the doubt, but that they are now free to move to another level. We talk to them. So that is what we are doing now, we go to the radio stations and talk to people. Those that want to talk to us, contact us, and then we put them on the WhatsApp platform to share ideas and have fun. That’s all. It is difficult for us because sometimes we don’t organize very big programs, so that we also invite +people from outside it.

Eminent and experienced humanists come to give lectures, but we are moving in that bigger direction. Especially with the critical thinking centre the work with the young people, it is difficult for us. We are talking to other friends who are humanists in their work. We see if they try and help us. The target, though, is for the youth.

SJ: Thank you very much for your time. It was nice talking to you, Kwaku.

KA: You too.

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2022-12-09

Grafting or Growing

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/07/01

Some religions, or faiths, graft themselves onto culture into which they find themselves, such as the prominent examples of Christianity or Islam. All, at one time or another, grow out of them. I will explain more of this in a bit, which I assume you know as well, simply intuitively if not indoctrinated into pure positive thinking about dominant mythologies in the culture. Both of those religions — Christianity and Islam — have histories, centuries of devoted to them, of bloodshed and conquest connected to their names, despite the formal advertisements about ‘love’ and ‘peace’ (RationalWiki, 2017). Where love and peace become excuses for ancient hatreds and us-them tendencies, let’s look at the country of my origin, Canada, on the far, but not farthest, reaches of the West of it, I live in Langley, which is in British Columbia (City of Langley, 2017).

In Canada, most of, much of the country remains religious, Catholic or Protestant by a wide margin, with a smattering of Indigenous religious faiths and non-Indigenous world faiths introduced into the belief system or concept ecosystem of the country — which would include Catholicism and Protestantism. These faiths, especially the dominant few, were spread by murder, attempted and many times successful termination of peoples and cultures, and forced assimilation in residential schools, in friendly ol’ Canada, right here — and not too long ago. Only a few generations ago, not even, really: think of Wab Kinew, and the impact on his life, and his father, who was the direct victim of the Catholic residential school system in this country (Kinew, 2017; Miller, 2016). Then from them, feel for the thousands of others.

With the residential schools alone, and with the attempted elimination of not only the people but the various cultures and faiths of various nations in the modern sectioning of North America called Canada, the palpable and understandable distrust, even hatred and resentment of some of the Indigenous populations towards the dominant Christian faith and culture, in the Canadian case, is present, in some, even many, instances. From those that are the direct descendants of those most affected by these actions, the Christian religion is the colonial religion — an alien entity imposed, inculcated by force on the young: ask many countries on most continents in the world with human inhabitants.

It is a hard-to-ignore or hard-to-be obscurantist about this fact, because it happens to be true. Yes, some Indigenous populations were slavers; yes, there was warfare among various nations prior to colonial times (Revolvy, 2017). However, the fact remains that the entire country of Canada was founded, in part, on — strange-to-say — good-intentioned murder of peoples and culture, to ‘save souls’ and bring, even by force, the ‘right culture’ to the people , or “savages” according to the first prime minister of Canada Sir John A MacDonald, of the region (Joseph, 2016). To me, these seem like open crimes couched in delusional, in some ways, thinking. The road to hell…ironically.

Also, there was the simple slavery conducted in New France with most of, or many of, the slaves being of Indigenous heritage, and so origin (Lawrence, 2016).

Islam massacred peoples and cultures, and planted their own socio-religious structures and culture by force on them, too — flying, winged horse and all. All faiths probably grew out of some ancient culture, but some modern ones are known to have grown out of modern societies, such as that founded by the charlatan and fraudster, and purported prophet Joseph Smith, right in America.

Blacks, or African Americans, were not allowed in the Church of Jesus Christ of Latter-Day Saints for a long time, at least until the 1980s, which is recent, very much so. Islam has liberalized in some respects, especially some branches of American Islam or that represented by the Aga Khan. Same with some post-Reformation and post-Enlightenment Christianity. These took time to tame, from the outside.

But often the grafting plus time appeared to soften the traditionalist, fundamentalist aspects of the religions, on average. When I reflect further on the nature of the growing out of, and eventual grafting onto, culture, especially with the religions having greater zeal and variety of methodologies in proselytizing and conversions, humanism has some reflections, or isomorphisms with religion, as it is a belief system, but not in other ways.

In some ways, one targeted objective is the increase in the numbers of humanists in the world. In other ways, most humanists, probably, gristle at the thought of open attempts at conversion, and so do not go door-to-door, which is a significant difference. But many hope to live up to an ideal and then the example of living a good life sets the standard, by which people may want to consider humanism. Some religious individuals share this view.

Humanism doesn’t exactly have a violent history, which is distinct from most big “R” religions, whose histories are bloody from the start, but also proclaiming the highest ideals — as does humanism. Humanism simply doesn’t have the outcropping of zeal plus violence, which is a big demarcation. Does humanism grow out of a culture or graft itself onto one? In an ironic way, as with many people leaving religion and then building a unique non-belief, humanism seems to grow out of the ashes of religion.

As society becomes more modern, more technological, more civil, more diverse and inclusive, more democratic, and more scientifically literate, the more society seems to become irreligious. Sometimes, citizens cling to spiritualisms in those ashes of religion, but most often people leave that stuff behind, by and large. Humanism is part of that modernizing wave; and part of its force. I’m not saying this is the way it is with these statements, but am feeling and thinking it through. And then presenting them in print, risky.

Happy Canada Day, by the way.

References

City of Langley. (2017). City of Langley. Retrieved from https://www.city.langley.bc.ca/.

Joseph, B. (2016, June 28). 10 Quotes John A. MacDonald Made About First Nations. Retrieved from https://www.ictinc.ca/blog/10-quotes-john-a.-macdonald-made-about-first-nation

Kinew, W. (2017). Wab Kinew. Retrieved from https://www.wabkinew.ca/.

Lawrence, B. (2016, November 22). Slavery of Indigenous People in Canada. Retrieved from http://www.thecanadianencyclopedia.ca/en/article/slavery-of-indigenous-people-in-canada/.

Miller, J.R. (2016, October 10). Residential Schools. Retrieved from http://www.thecanadianencyclopedia.ca/en/article/residential-schools/.

RationalWiki. (2017, May 6). Massacres in the name of a peaceful faith. Retrieved from http://rationalwiki.org/wiki/Massacres_in_the_name_of_a_peaceful_faith.

Revolvy. (2017). Enslavement of indigenous peoples in North America. Retrieved from https://www.revolvy.com/main/index.php?s=Enslavement%20of%20indigenous%20peoples%20in%20North%20America.

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2022-12-09

Humanism in the Trump Era

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/07/01

Emily Newman is the Development & Communications Assistant for The Humanist Institute and Communications Coordinator of the American Ethical Union. She has been a key organizer of the Future of Ethical Societies since 2011 and helped develop the IHEYO American Working Group.

Introduction

The Trump Administration has shown itself as a, if not the, major concern for citizens in the United States, as well as the rest of the world because the US is the most powerful nation in military might, economic power, and international soft power.

In the final 2016 presidential debate, current President Donald Trump proclaimed “no one respects women more than me.” However, later in the debate, he interrupted then Secretary Hillary Clinton over 35 times, once to refer to her as “such a nasty woman.”

The deliberate slanders on the campaign trail were numerous, and quite conscious — and even at times non-conscious and highly impulsive — in trying to muddy Clinton’s representation as an activist for women’s rights.

Trump keeps telling us that he respects women. But has he been showing us? Has he treated women with respect and encouraged others to do so as well? Do we trust that he will support and defend women throughout his term? How much can he really respect women?

He previously bragged about grabbing women in their privates and shows little indication of a change in his perspective that women are inequality in physical treatment as objects to him, as things to be objectified.

He may think that he respects women because he has done some good things and could be worse, but there is not enough evidence to show he truly respects women. Besides, the standard for treatment of women and female empowerment is not thinking, “It could have been worse,” or, “He’s done a little.” It’s an inappropriate benchmark, especially for leader of the free world.

Trump can highlight how he hired and promoted women in his businesses, listens to his wife and daughter about “women’s difficulties,” and invites women to meetings at the White House. His administration can boast that he signed a proclamation designating March as Women’s History Month, and tweeted something nice for International Women’s Day.

He can claim that he has matured from previously made rude comments, which are insulting to many women, “locker room talk,” and actions that caused him to be accused of sexual assault by 11 women.

But his past actions should at least prove that he does not respect women more than everybody else, certainly not more than the many people who have fought and continue to fight for women’s rights around the country. The fact that he continues to praise himself in this regard and not acknowledge other people’s dedication to supporting women is strong evidence against his claim.

Putting aside our issues with his hyperbole (and grammar), let’s look at how Trump could show he respects women. The Center for American Progress prepared an issue brief that “highlights 100 ways in which Trump’s policy actions and proposals fall short of — and often harm — the comprehensive progress that millions of women and their families need.” Please read them all. We highlight a few key issues below:

Healthcare

Women, like men, need reliable and affordable healthcare in order to stay healthy. Trump repealed the Affordable Care Act before having a good replacement prepared and his budget cuts Children’s Health Insurance Program, Medicaid, and international support (causing resurgence and spread of diseases that could be treated if detected early).

The proposed healthcare bill, developed by only white men, does not provide needed services to “pre-existing conditions” including rape, mental health issues, and pregnancy. His proposed budget also attacks STEM education programs, which would enable women to get a better education, good jobs, and support health opportunities for all.

Does he not value science, research, and health, or does he not understand how essential they are to improving our country? Either answer terrifies us.

Reproductive Rights

A significant part of a women’s health is her ability to get or avoid getting pregnant. Trump has said (in Presidential debate & August 2015 interview with Sean Hannity) that Planned Parenthood provides vital services for millions of women other than abortion, including cancer screenings, yet he supports defunding it.

In March 2016, he told Chris Matthews in MSNBC town hall-style forum that abortion must be banned and women who seek abortions should be punished, later clarifying that he meant the person who performed the abortion would be legally responsible.

Is this denial of what Human Rights Watch calls a fundamental human right permissible? He is appealing to the fundamentalist and ethnic nationalist base to thrust women into secondary status without the right to choose how their bodies are treated.

The president also reinstated and expanded the global gag rule, preventing NGOs from receiving U.S. aid if they provide abortion counseling or referrals. It is an absurd regrowth of the Reagan-era politics, which will punish women — and especially poor and minority women.

Parental Leave and Equal Pay

Families that have children need to spend time caring for babies, without losing their jobs or being forced back to work soon after the birth. Parental leave is needed for both men and women because it is not only the mother who is raising the child and dealing with this new life change.

On March 27, Trump revoked Obama’s 2014 Fair Pay and Safe Workplaces order, which ensured that companies with federal contracts comply with 14 labor and civil rights laws. The Fair Pay order was put in place after a 2010 Government Accountability Office investigation showed that companies with rampant violations were being awarded millions in federal contracts.

In an attempt to keep the worst violators from receiving taxpayer dollars, the Fair Pay order included two rules that impacted women workers: paycheck transparency and a ban on forced arbitration clauses for sexual harassment, sexual assault or discrimination claims.

Conclusion

On the bright side, many women are acting on the frustration based on the decisions and actions of the Trump administration, where demeaning phrases like “nasty woman” become battle cries. They have been inspired to donate to organizations such as the ACLU and Planned Parenthood, contact their politicians to voice their views, and run for office.

According to a March 2017 post on Emily’s List: “Since November 8, over 10,000 women have contacted the organization about potential runs for office — roughly ten times as many as reached out during the entire 2016 election cycle, from January 2015 to last November.”

We can and must come together to raise our voices for the administration to hear. No matter your gender, sexual orientation, income, race, religious beliefs, or any other distinguishing qualities, we are all humans that expect our government to support its people.

That is the universalist, humanist, credo. Even if you don’t live in America, you are affected by its policies. America should be supporting every person by funding educational programs, protecting the vulnerable populations, using evidence-based information to make responsible decisions, and working towards that universal humanist credo.

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2022-12-09

Germany Legalizes Same-Sex Marriage

Author(s): Anya Overmann and Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/06/30

Good news in light of Pride Month!

Lawmakers in Germany voted on Friday, June 30th to legalize same-sex marriage. Germany is the 14th country in Europe to pass a measure for marriage equality. The 13 other European countries to have passed marriage equality laws are:

Belgium
Denmark
Finland
France
Iceland
Ireland
Luxembourg
Netherlands
Norway
Portugal
Spain
Sweden
United Kingdom

The Netherlands was the first to pass same-sex marriage equality in 2001. Finland was the last one before Germany to approve same sex marriage or marriage equality. This comes in the wake of a free vote provided by Chancellor Angela Merkel, who was against same-sex marriage.

The vote was 393–226, for-against, which is pretty much a supermajority. The vote was for “marriage for everybody.” Merkel’s Christian Democrat, Jan-Marco Luczak, said, “It would be absurd to try and protect marriage by preventing people to marry.” Germany’s first same-sex marriages are set to be celebrated early this coming fall.

This is a significant development given Germany’s role in the EU and in the world in general. It is both an economic power and a cultural one too. With such a decision, it can be predicted that other European nations will follow suit.

References

The Associated Press. (2017, June 30). Germany votes to legalize same-sex marriage despite Merkel’s thumbs down. Retrieved from http://www.cbc.ca/news/world/germany-votes-to-legalize-same-sex-marriage-despite-merkel-s-thumbs-down-1.4185430.

Carrel, P. & Shalal, A. (2017, June 30). German lawmakers approve same-sex marriage in landmark vote. Retrieved from https://www.reuters.com/article/us-germany-gay-marriage-idUSKBN19L0PQ.

Connolly, K. (2017, June 30). German parliament votes to legalise same-sex marriage. Retrieved from

https://www.theguardian.com/world/2017/jun/30/germany-poised-legalise-same-sex-marriage-bill-law.

Lowder, J.B. (2017, June 30|). Same-Sex Marriage Finally Comes to Germany. Retrieved from http://www.slate.com/blogs/outward/2017/06/30/same_sex_marriage_is_now_legal_in_germany.html.

Vonberg, J. & Smith-Spark, L. (2017, June 30). German lawmakers vote to legalize same-sex marriage; Merkel votes no. Retrieved from http://www.cnn.com/2017/06/30/europe/germany-gay-marriage-vote/index.html.

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2022-12-09

An Interview with Chris Worfolk — Founder, Leeds Atheist Society

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/06/29

Scott Douglas Jacobsen: Was there a family background in humanism?

Chris Worfolk: No, my family are open-minded but rational people. So there wasn’t much in the way of religion or belief in our household. My parents just get on with life.

Jacobsen: How did you come to find humanism, or a humanist community?

Worfolk: When I arrived at university, I was greeted by a huge array of religious activity. I’m not sure whether I expected university to be a temple of reason or not, but it definitely wasn’t. The religious societies were huge. They ran loads of events and put week-long marquees outside the student’s union touting their existential wares. I have no problem with this. But it did lead me to ask

Jacobsen: Where do the humanist students go?

Worfolk: The answer was nowhere. So I founded Leeds Atheist Society. I then spent the next few years of my life fielding the question “what is the point of an atheist society?” But evidently many people did see the point because a few years later we were one of the most active societies on campus, running three or four events per week to accommodate all of our members.

Jacobsen: What seems like the main reason for people to come to label themselves as humanists, from your experience?

Worfolk: I think it varies depending on generation. Ten years ago, West Yorkshire Humanists had a predominantly elderly membership base. And many of them were there as a reaction to religion. They had been hurt by it in the past, mostly over LGBT issues, and so came to Humanism as a place of refuge. On contrast, our younger membership base seems to have found Humanism for different reasons. Some are Dawkinites, but I suspect that most are here because they’re looking to fill the hole left by the breakdown of traditional neighbourhood communities in the West. Or because as society continues to become smarter and better educated, we all become more existential, get more depressed, and want a positive answer to the whole life, the universe and everything question without resorting to “a magic man in the sky did it”.

Jacobsen: What was the experience of finding a community of like-minded individuals?

Worfolk: It’s an easy way to find high-quality friends. Typically, anyone who takes horoscopes seriously, or refuses to vaccinate, is filtered out, for example. I also met my wife through LAS, and most human behaviour is probably driven by the desire to propagate our genes.

Jacobsen: You play guitar. How has the development of this skilled improved personal life? What is your favourite kind of music? Any favourite artists?

Worfolk: I’ve had a guitar since I was about 17. But I never learnt to play it. Then, when I reached 27, I decided to take lessons. I think it took me that long to gather enough emotional maturity to say to myself “look, a year of practice misery will give you fifty years of enjoying playing the guitar. And that’s a good deal.” I like to think of myself as a poster child for proving anyone can play an instrument. I have no music aptitude. I couldn’t play anything for the first six months of lessons. Nothing. Then it clicked. Now I play the piano, as well, and sing. I think learning one really hard skill gives you the confidence to go on and learn others. Now I play in the “house band” at Sunday Assembly Leeds. Which is a great way to improve your skills because the good musicians pull you forward. I don’t often discuss my music tastes because it leads me to lose all credibility as an adult. I like Avril Lavigne. Also Smashing Pumpkins, Dire Straits, Sheryl Crow, Lordi, rock music you can sing along to.

Jacobsen: What is the best argument for atheism, and theism, that you have ever come across?

Worfolk: Personally, I used to struggle with morality. I found it difficult to make sense of objective morality without an omniscient rule maker, which led me to adopt subjective morality.

But that never sat well with me either. Sam Harris finally cleared it up for me with The Moral Landscape. He makes an eloquent case for objective morality inside a Humanist framework.

Jacobsen: Who are personal heroes?

Worfolk: Bill & Melinda Gates because they are almost single handily wiping out malaria and polio. Jimmy Wales because he took all human knowledge and made it available to everyone for free.

Also Ray Kroc and Colonel Sanders. Kroc was 55 when he founded McDonald’s, and Sanders was 62 when he founded KFC. Which gives me hope that even if I achieve nothing in the next thirty years of my life, I could still make a valuable contribution to the world before I die.

Jacobsen: What differentiates New Atheism from ‘Old Atheism’?

Worfolk: I’m not sure anything does. I think the “new” represents a new wave of interest. It boomed in the seventies, and again in the naughties when people realised the battle for freedom from religion had not yet been won. But it’s essentially the same merchandise.

Jacobsen: What is the current strategy of the atheist movement to advance its cause?

Worfolk: I think the “movement” is probably too diverse to have a cause or a strategy. We can’t even agree if we’re atheists, agnostics, humanists, secularists, freethinkers, sceptics, etc. So there are many different movements worth commenting on.

In the UK, the National Secular Society changed its constitution so that it no longer affirms atheism. They want to be seen as objective as it is difficult to argue against an organisation campaigning for a level playing field without being able to accuse them of anti-religious bias.

Sunday Assembly is out there trying to create a secular church. It’s a well-trodden route: Auguste Comte’s Religion of Humanity, the ethical societies of the late nineteenth century, Humanist Community, Church of Freethought have all tried it.

But Sanderson Jones is doing a great job of building a new movement. Then you have organisations like Atheists Feeding the Homeless and Humanist Action Group attempting to convert humanist ethical values into positive action. But the efforts are rather fragmented.

Take Atheism Plus, for example. It’s atheism plus social justice. Which is Humanism. But for some reason they wanted their own movement. Which is always likely to be the way when you try to herd free thinkers. Ultimately, what will advance the cause is the slow march of time.

We can rely on the tranquilising drug of gradualism if needed, because the world is only going to get smarter, and better educated, and more caring. The Moral Arc goes up. And that is good news for humanism and bad news for outdated and silly belief systems.

Jacobsen: Thank you for your time, Chris, I enjoyed that.

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2022-12-09

An Interview with Houzan Mahmoud — Co-Founder, Culture Project

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/06/24

Houzan Mahmoud is the Co-Founder of Culture Project. She is a women’s rights activist, campaigner, and defender, and a feminist. In this wide-ranging and exclusive interview, Mahmoud discusses the Kurds, Iraq, women’s rights, and more.

Scott Douglas Jacobsen: You are a women’s rights activist, feminist, and an anti-war activist. You were born in Iraqi Kurdistan. What were the moments of political awakening for you?

Houzan Mahmoud: One of the things I’ll never forget is the break-out of war between Iraq and Iran. I was only six-years-old at the time. Iraq’s bloody dictator Saddam Hussein coming to political power in 1979 changed our lives in Kurdistan and Iraq forever. Being Kurdish poses all sorts of problems as it is, and living under the fascist regime of Saddam made things incredibly hard for my family. Prior to Saddam coming to power, my brothers took up arms during late 70’s against Iraq’s regime, I was too little to remember the particulars. However, what I do know is that from 1973 to 1991 I grew up and lived under one of the most horrendous regimes in modern history.

I am forty-four years old now, but I still live with the horrors I faced during my childhood and adolescence years living in Iraq. From the day I was born, all the way to this moment, all I have witnessed is war, a never ending war in Iraq. That’s why even my life in London is very much shaped and affected by the events that have and are still unfolding in Iraq and Kurdistan. I have many shared memories with my own people from the region, memories of struggle, loss of loved ones, horrors of genocide, and the pain of having to leave our homes again and again. I live like a nomad; even if I live in a home I always think to myself “I am not sure how long I will be living here — where next?”

Jacobsen: How did you come to align with the principles inherent in feminism and anti-war activism?

Mahmoud: I grew up in a warzone, a climate of long lasting and bloody wars, a constant exodus and displacement. I am strongly opposed to war because it only brings devastation and abject poverty. It destroys homes, it destroys entire lives. However, I wouldn’t say that I am a pacifist largely due to the environment in which I was born. As Kurds, we are always subjected to the horror of war, occupation, and repetitive cultural, linguistic and physical genocides. For example, I support the armed struggle of Rojava against the Islamic State of Syria and Iraq (ISIS). In such cases, you can have one option: you either take up arms or be ruled by the monstrous forces of ISIS.

As for my feminist principles, there were various reasons that are personal, social and political. Of course, when you grew up in a socially-conservative society, a place in which every move you make somehow amounts to either shame or honour, if you adopt progressive views there is considerable backlash, you become a ‘rebel’. The mentality that women are ‘inferior’ and men are superior is somehow imbued within almost every aspects of daily life — politics, art and literature. The language we speak carries a great deal of words that reinforce women’s subordination. I must admit that from a very early age, I was aware of my own position in my society, I felt trapped, powerless and lonely. I felt stranded on a small planet that was destroyed by war. Making the smallest demand for women’s rights felt like a crime. Everything was about war, killing, survival and political-struggle against the enemy. There was little room for feminist ideas. Even when I joined a leftist political party, hoping that it provide the equality I sought after, I felt it was a man’s club. I left it and started reading feminist books intensively, as well as the history of feminism and the different schools of thoughts. I found within feminism a home, a place in which an ideology truly spoke for women. So, yes, going through a painful life journey full of loss and being a woman was and still is not easy. That’s why feminism is vital to me, to my thinking, activism and worldview.

Jacobsen: What are the more immediate concerns for women’s rights relevant to the Iraqi Kurdish community?

Mahmoud: There are many issues to fight against, such as so-called ‘honour killings’, female genital mutilation (FGM), forced and arranged marriages, and other forms of violence — like many other societies in the world. Kurdish women are fighting against all of these issues, and they’re fighting outside invaders too — such as ISIS. So the problems are not limited, but are changing and are varied in addition to the political instability that, as we know, forays into the lives of women and their rights.

Jacobsen: You co-founded Culture Project, which is a platform for “Kurdish writers, feminists, artists, and activists.” What inspired it — its theme and title?

Mahmoud: I am one of the founders of Culture Project and have supported it, as well as having worked with various organisations and campaigns that highlight and assuage violence against women. One thing that was missing was a holistic approach to the important need of raising awareness about gender and feminism and challenging cultural productions that are patriarchal and male dominated. So I discussed the idea with a couple of friends and supporters about creating such a platform, a platform that supported those people who have non-conformist views, as well as challenging regressive/conservative norms and values which are “traditional”. This platform is open for all regardless of sex and gender. We would love to bring forward new faces, young writers and others in order to create a debate and produce new knowledge that challenges the old schools of thought. As for the name, I thought that if we give it a name that gave our organisation the appearance it is female-only, it will just limit our scope of work. We decided to call it Culture Project in order to be inclusive of all people: activists, writers, philosophers, feminists, novelists, poets, etc.

Jacobsen: What have been some of its more popular articles — title and contents?

Mahmoud: We have various writers on both our Kurdish and English websites — websites proving to be very popular. Of course, on the Kurdish website we have far more writers, poets, feminist writers, philosophical essays, art and cultural reviews, etc., as well as short stories. On our English website we have a very well-informed new generation of young Kurds who are active politically and are critical of the status-quo in Kurdistan. They challenge existing gender relations. You can find some very interesting poems, short stories, artistic-writing, and essays. One of the important pillars of our project is that we have gender and feminist awareness at its core. We promote and motivate our writers to be gender sensitive and champion feminist positions. When we were in Kurdistan in May, we hosted a debate on Feminism and Art, which was very well attended and created a very interesting debate.

Jacobsen: As a secular feminist have there been threats to your life, or others involved with the project?

Mahmoud: There have been several threats directed at me when we launched our Anti Sharia Campaign in Kurdistan and Iraq back in 2005. Even now when I write and criticise Islamism and advocate for feminist ideals I get hate mail, threats and expletive diatribes on Social media. Also, one of our writers who openly writes against Islamism received letters containing death threats. The fact is that those of us who are non-compromising and are open in our criticism of Islam and Islamism our lives are automatically in danger. We are not safe in either the Middle East nor in the UK.

Jacobsen: What are the unique concerns of women and girls in war in contrast to boys and men, in general?

Mahmoud: One of the major features of all wars is the use of rape as a weapon of war. Most of the times women in war situations end up becoming victims to rape, trafficking, sexual slavery and dealing with the consequences of the devastations that war brings to their societies. For example, women who become widows in socially conservative societies who have very little welfare are living in dire conditions. Conversely, men and boys, who are fighting, face death, injuries and other war traumas. However, in some cases men who are caught as prisoners of war are sexually assaulted as an act of humiliation in order to breakdown their ‘manhood’. The case of the Yezidi genocide committed by ISIS symbolises this horror. Women were taken as spoils of war; they could be raped, sold and turned into slaves. Men who did not convert were killed.

Jacobsen: Looking into the past a bit, you were one of the speakers for the March, 2003 London, United Kingdom anti-war rally. What was the content of, and the reaction to, the speech?

Mahmoud: I used to take part in anti-war demonstrations against US-lead wars in Afghanistan. Later on, when the US and its allies decided to attack Iraq in 2003, I became more involved and active in the anti-war efforts in UK and elsewhere. I asserted my opposition to the war on Iraq, despite the fact of being Kurdish and someone who has suffered immensely under Saddam’s regime. I still didn’t think that any foreign intervention was going to improve our lives. I also emphasised that this war will only bring more terrorism because it will strengthen political Islam, i.e. Islamism. Some people on the political Left liked my opposition to the war but disliked my opposition to political Islam, as they view them as an “anti-imperialist” resistance. To me, however, this is absurd — how can a terrorist force that kills, beheads, and oppresses women have anything to do with resisting imperialism?

There is no doubt that we all wanted an end to Saddam’s totalitarian regime, but I was opposed to foreign invasion. In this region we don’t have a good experience with foreign interventions and colonialism throughout history. Imperialist powers invade, destroy and support or install puppet regimes to serve their interest only. Look at Iraq and Afghanistan — since the invasion we are faced with much more terrorism, instability, poverty, displacement and mass migration of people. There is a humanitarian disaster and an endless tragedy of war and bloodshed.

Jacobsen: As well, you have been on major news media such as The Guardian, The Independent, BBC, CNN, NBC, and Sky News. You have campaigned strongly against Sharia law in addition to the oppression of women in Iraq and Kurdistan. Does this campaigning against Sharia law extend into the international domain?

Mahmoud: Yes, because political Islamist groups are now everywhere seeking to impose Islamist ideals on people and restricting freedom of speech and expression. Even in UK we have problem with religious schooling, Mosques that advocate for Jihad, and hate speech. We have Sharia councils that violate women’s rights. I am part of the One Law for All coalition that seeks to expose these violations and influence government policy makers. The struggle for women’s rights, secularism and universal values is an international struggle. I always felt I was part of this worldwide struggle even if we are confined to local issues, but we fight with a universal vision for rights, gender equality, secularism and an egalitarian alternative to patriarchal capitalist system.

Jacobsen: What religious/irreligious worldview and ethic makes the most sense with respect to the proper interpretation of the world to you?

Mahmoud: I am not interested in any religions that seek to convince me of another world. I live here in the now, that is what it matters to me. I take a stand against injustice, class division and the gender apartheid that is currently taking place. We need to replace the horrendous climate that has been created by capitalism and corporate profit-making by creating a heaven on this earth, one in which we are all treated equally, fairly and with justice for all. I have no time for tales of heaven and hell in another world. There is no evidence of such realms. However, I have experienced very similar places here in this earth. After having lived in war zones and having had fought for survival, being in London is to me like heaven. I felt human again. I can enjoy the freedoms I am entitled to as a woman. I owe it to the struggle of generations of powerful feminist movements in this country.

Jacobsen: Does this comprehensive activism — women’s rights, Kurdish culture, feminism, anti-war, and, I assume, others — come from the religious/irreligious worldview at all?

Mahmoud: To me, they come from an irreligious worldview. This is because religions limit our imaginations and they limited our freedom of thought. Religion restricts human creativity, it restricts our freedom of ideas. It subjects people to an outmoded dictates — be they from the bible, the Quran, or any other holy book. The notion of sin, guilt, shame and honour create a gender divide and it imposes a heteronormative narrative that is shamefully discriminative. As a woman, I felt I was half human when I was religious. I felt everything I do was loaded with guilt, and that I am somehow inferior to men. When I started to question and dislike all the restrictions I realised that religion is not for me and that it is a man made and merely in the service of men. The more I read into world-religion, the more I realised it is extremely patriarchal and oppressive towards women.

Jacobsen: How can people become involved with the Culture Project, or in the advocacy and promotion of Kurdish culture, even donate to initiatives relevant to their advocacy and promotion?

Mahmoud: Well, we really need help and support from talented people, people who have editing skills, who can review and analyse art work, who can write reports, proposals, and we need people who have design skills. Any support through volunteering would be deeply cherished.

Jacobsen: Thank you for your time, Houzan.

Mahmoud: You most welcome, it is my pleasure.

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2022-12-09

Conversation on Humanism, Irreligiosity, and Education in Nigeria with Dr. Leo Igwe — Session 1

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/06/23

Scott Douglas Jacobsen: We were discussing the possibility of a series. In particular, I pitched an idea of a conversational, educational series to educate on the situation in Nigeria, with your broad-based and competent expertise in the science and superstition within the culture. You know a lot. What is the main problem regarding the educational system in Nigeria?

Leo Igwe: The main problem is lack of effective education. By this I mean, that what is called or impacted, as education, with the aim to lead the people of out ignorance, is not educative enough. This is connected with history; that is, the history of how the formal school system started.

Christian missionaries, whose aim was to spread Christianity, introduced the educational system as we know it today. Their Muslim counterparts have since joined in this education-for-conversion program. Thus, when it comes to schooling, religious ideology or tradition trumps education.

Of course, there are other problems with the school system such as distance and poverty, lack of learning aids, child marriage, and corruption and mismanagement. The fact is that in situations where the problems are not so pronounced, ideologies associated with religion often undermine the quality of what is taught in classrooms.

The ideological battle is pitched between the ‘Eastern’ Islamic and the ‘Western’ Christian interests. It is important to mention here that the name of the Islamic terrorist group that operates in Northern Nigeria is called Boko Haram, which roughly translates ‘Western education is forbidden.’

So, education, when it is available and affordable, goes through a religious ideological filter, which distorts and corrupts the content of what is learnt and makes education less educational, an extension of religious indoctrination.

Jacobsen: What have been proposed as solutions to it?

Igwe: There have been efforts to address the ideological issue and dispel the religious ghost that haunts the educational system in Nigeria. In the 70s, the state tried to secularize the education system. Government took over schools from the missionaries after the civil war and tried to disentangle education from religion.

This decision did not go down well with the Christian establishment that controlled most of the schools. The state takeover of school eventually succumbed to religious pressures and politics in the regions. State schools in Muslim majority areas first became quasi-Islamic schools.

The same applied to state schools in Christian dominated sections of the country. Following the adoption of Sharia law in northern Nigeria, state schools became full blown Islamic schools and after many years of campaigning to have back their schools, some governments in Christian dominated sections of the country handed these schools back to the churches.

So, it was back to square one!

Jacobsen: How can those within the country with secular values help — and those from outside too?

Igwe: They need to support the secular education project in Africa such as the secular schools in Nigeria and Uganda. More secular schools are needed in the region to counteract religious indoctrination.

We should not think that the gains of promoting secular values go to the country, in this case Nigeria alone. The benefits are global because the threat of religious extremism is. Promoting secular values should be seen as a global campaign and responsibility.

Jacobsen: What is the extent of humanism with the country? How about the continent? Has there ever been discussion of a continent-wide organization to bring together all humanist and associated associations, collectives, and organizations into one umbrella — outside of internationalist organizations such as IHEU or IHEYO, more in conjunction and cooperation with them?

Igwe: There has been a growing visibility of humanism in the region especially since the 90s. Individual activists and groups have been emerging and focusing on different projects. Many of these initiatives have stagnated or fizzled out after some time. Some have blossomed.

So, there is need for sustainability. We need to sustain the humanist momentum in Africa. It is only through a sustainable organized humanism that we can achieve a continent-wide organization that brings together all humanist and associated associations, collectives, and organizations into one umbrella.

To this end, African humanists need to come up with a way of organizing humanism that reflects the socioeconomic realities in the region. Sometimes, we make the mistake of thinking that we can organize humanism in Africa exactly the way it is organized in Western countries forgetting the structural realities are not the same.

African humanists need to put in place an organizational model that works for them; models that are effective and sustainable with or without external funding. This organizational model must work at the national level before we can aspire towards anything continental.

Africa needs working local organizations to build a regional umbrella. In 2004, there was an initiative to start a regional body. African Humanist Alliance was inaugurated at the IHEU conference in Kampala. But the body could not function because there were no effective national organizations to shoulder regional responsibilities.

A sustainable model of organizing humanism in the region was missing. Organizational culture capacity and experience was lacking. So, we need to put in place effective national humanist groups first. It is only on these functional national humanist initiatives that a functional regional body could rest and flourish.

Jacobsen: Thank you for your time, Leo, been a pleasure.

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2022-12-09

An Interview with Dr. Leo Igwe — Founder, Nigerian Humanist Movement

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/06/23

Scott Douglas Jacobsen: Was there a family background in humanism, secularism, and rationalism?

Leo Igwe: There was no family connection to my embracing humanism. I found humanism, secularism, and rationalism during my education. My grandparents were traditional religionists. My parents were born traditional religionists, but like most persons of their generation, switched religion while growing up.

They became Catholics not really by choice, but due to existential needs and necessities. My father told me that he embraced Christianity because that was the only way he could get formal education.

My father was trained as a teacher and he taught in primary schools until he retired in the late 80s. My mother dropped out when she was in Standard Two. My mother was — and still is — devoutly religious, but my father never took religious seriously.

Today, I describe my father as an agnostic. I served as an altar boy when I was in primary school and later went to the Catholic seminary where I was trained to be a priest. I left the training in 1994, and started the humanist movement in 1996.

It was while in the seminary that I came into contact with the idea of humanism. I found the humanist outlook to be more realistic than religion. Humanism related to me directly, to human beings that I saw and interacted with.

That was unlike religion that focused mainly on gods and spirits, which I could not see or really interact with. I also noticed that religion encouraged people to be dishonest, to claim to be seeing what they are not seeing or to be in communication with somebody when they are in communication with nobody.

Religion encouraged fakery. So, some of these issues led to me embracing humanism.

Jacobsen: What is the state of these world views and movements in Nigeria?

Igwe: Before the collapse of the Soviet Union, the socialist movement was very popular in Nigeria but the movement has been less visible and in fact has almost disappeared since the soviet bloc disintegrated.

I also heard about the pan-Africanist movement, which was effective during the anti-colonialism and anti-apartheid struggles. I do not hear so much about it these days. Apart from these ‘worldviews and movements’, the movement prominent in the region is religion, especially the Christian and Islamic movements.

Religious worldviews overshadow other worldviews. Religious movements override other movements. The most prominent movement in the region is religion. We are only beginning to see the emergence of non-religious movements, such as the humanist/atheist movements rear their heads.

However, these worldviews are far from commanding the influence and followership like the faith movement. I hope with the advent of the internet and the spread of information. We will witness a phenomenal growth of humanist, secularist, and rationalist movement in the region.

Jacobsen: Of those prominent irreligious individuals in Nigeria, who has the most impact in changing the policies, the legislation, the culture, and the scientific literacy of the country? Also, outside of individual effort, what about associations, collectives, and organizations?

Igwe: It used to be Tai Solarin but Solarin passed away in the 90s. Now, the most eloquent irreligious individual voice in Nigeria is our first Nobel laureate Wole Soyinka. Soyinka is an eminent literary scholar.

He has consistently argued for tolerance and respect for the humanity of all in the face of religious intolerance and extremism. Soyinka has not minced words in condemning the unconscionable religious gladiators in the region that have often turned the country into a theatre of absurdity and holy wars.

He has been consistent in his condemnation of the jihadists and crusaders who often orchestrate religious bloodletting in their quest to implement Sharia law or to further some self-styled divine mandate.

While I cannot say for sure how impactful his rational appeals are on policies and programs, Soyinka’s statements are sources of hope and light at times of darkness and despair. I can say for certain that on occasions when religious extremists push the nation to the brink.

When religion blinds and people are unable to see or think clearly, when fear and fanaticism loom very large, Soyinka is a voice of rational sanity, thoughtful courage, and moderation.

Apart from the individual voices such as Soyinka, there are no active irreligious associations making impact except the emerging irreligious bodies such as the Nigerian Humanist Movement and its affiliates.

Jacobsen: What research points to the increasing secularization and scientific literacy of the general populace?

Igwe: Gallup polls point to increasing religion and scientific illiteracy. In fact, not too long ago, Nigeria was polled to be the most religious nation on earth. However, one can point to the emergence of active humanist and free thought groups in the country as an indicator of the rise of secularism.

For instance, the Humanist Assembly of Lagos is hosting a conference in Lagos this July. Many irreligious individuals will be in attendance. Irreligious attendees are expected from various parts of the country including Kano and Plateau states in Northern Nigeria.

Recently, such meetings have taken place in Ibadan, Abuja, Calabar, Port Harcourt, Benin and Owerri; although, these are not captured in any poll or research they surely point to a growing secular space in the country!

Jacobsen: What are some of the worst reactions to the non-believing community, from children through to the elderly, in Nigeria?

Igwe: First, it is mainly a family issue. The state gets involved in more extreme cases. But this is rare.

The reactions take covert as well as overt forms. The reactions depend on how liberal or conservative a family is. Worst reactions are expectedly from conservative families. Just to let you have a feeling of what the reactions could be.

A popular Nigerian Muslim woman who was reputed to be a liberal person told me that she would have nothing to do with any of the children who renounced Islam. Under Sharia law, apostasy is a crime punishable by death.

So, reactions to non-belief include ostracization, severance of family support, abandonment, and other forms of maltreatment. In a society where the family is virtually everything in terms of social support and sustenance, family sanction is indeed the worse form of punishment for non-belief.

Jacobsen: Of those children that are abused, what are the statistics on them? How many? What kinds of abuse? What has been one of the most bizarre and tragic cases you’ve read or witnessed of Nigerian children being abused based on superstition?

Igwe: About 15,000 children are branded witches and subsequently abandoned in Southern Nigeria and in the Democratic Republic of Congo, many of the 25,000 homeless children living on the streets of Kinshasha are victims of witchcraft accusation.

I was involved in rescuing children who were accused of witchcraft and I heard very horrific tales. There were cases of children whose family members shackled and starved for several days. Some of children were flogged with sticks and iron and had bruises all over their body.

Others had gasoline poured on them and were set ablaze in the quest to expel the spirit of witchcraft.

Jacobsen: How can religion be liberalized? In America, they had Carl Sagan and have Neil Degrasse Tyson. Is there an equivalent in Nigeria?

Igwe:. We don’t have yet the likes of Carl Sagan and Neil Degrasse Tyson. It is not because there aren’t some scientists who can disseminate scientific ideas and principles.

The science is there. The scientists are there. But the popularizing scientific will is not. This is because scientists are afraid of backlash from religious establishments. Scientists do not want to disseminate scientific ideas in a way that they could be accused of blasphemy.

Religious authorities are still very influential in Nigeria and will go to any length to suppress and neutralize any one promoting science in a way that puts religious claims into question. Science is still within the cocoon and control of religious authorities.

Religion in Nigeria has yet to attain that liberalized state.

Jacobsen: What scientific discipline would have provided the greatest inoculation against the superstitions that most plague Nigeria, e.g. astronomy, biology, chemistry, or physics, and so on? Why?

Igwe: In tackling the disease of superstition, all inoculations are needed because pseudoscience and anti-science manifest in various forms and shapes. Astronomy would be helpful in addressing superstitious beliefs regarding the universe.

Nigerians strongly believe that God, the angels, ancestors and spirits are out there, somewhere in the sky. So, the notion of exploring the planets does not intrigue or command an appeal. Going to the moon or traveling to Mars seems like venturing into the territory of the gods, or embarking on a venture that could elicit the wrath of the divine.

A discipline that sees the ‘heavenly bodies’ as an object of study not of worship will be resourceful in dispelling credulous beliefs. Biology and chemistry will provide the antidote to irrational notions of life and physics will inoculate the people against supernatural beliefs. In Nigeria, belief that human beings can turn into birds, cats, and snakes is pervasive.

This belief is not innocuous because those whom people suspect to traversing these terrains are attacked and killed. A discipline that encourages Nigerians to seek evidence or to base their knowledge or claims on evidence is an asset in the anti superstition campaign.

Jacobsen: Is Creationism an issue there too, as with where I live, Canada? It is a problem here too. Moderate double-digit levels of superstition and Creationism exist — Young Earth Creationism even.

Igwe: Creationism is not just an issue; Creationism is the issue and exists in its both young and older Earth formations. That means in Nigeria people subscribe to the notion that the Earth was created whether it is a few thousand years ago or tens or hundreds of thousands of years ago.

The belief is that Earth came into being through a divine decree. People often show disdain for science because it challenges their creationist ideas.

Jacobsen: What has been a big victory for the humanist community in Nigeria?

Well, the victory is significant but not necessarily big because religions still have so much influence. Religious establishment still dominates public debate and policymaking. The humanist community is only trying to provide a counter weight and indeed there is a growing momentum of humanism and freethought.

I can only explain the growing visibility of humanism by stating as American philosopher and humanist, Corliss Lamont, once wrote that humanism is the next step. Yes, humanism is the next necessary step for Nigeria. Religion has held Nigeria hostage for too long.

Superstition has caused so much confusion, darkness, and deception. Dogma has been used to tyrannize over the lives of the people. So, this is the time for change and of some transformation based on reason, science, critical thinking, and humanity. People are yearning for freedom and emancipation. Humanism is critical in delivering that change and in the realization of social renewal.

Jacobsen: What are the differences in beliefs on important secular topics between the young, the middle aged, and elderly in Nigeria? Why these trends?

Igwe: The young tend to be more curious and critical as they seek to understand life and make sense of their experiences. But as they grow older they start questioning less and try to conform.

The young people tend to hold liberal positions on issues such as abortion or gay sex because they are not in positions of authority and not necessarily interested in the maintenance of law and order.

The youths are not interested in things or in issues as established, but in issues as they think. So, they can afford to challenge existing norms. However, as they grow older and get into positions of authority, the maintenance of law and order becomes paramount — and they become more conservative.

Jacobsen: How respected is freedom of conscience, belief, and speech in Nigeria, especially, in line with the prior questions, regarding critical questions about religion and its role in society — and the status of women?

Igwe: When it comes to critical questions of religion, freedom of conscience, belief and speech is a paper tiger in Nigeria. There is no freedom in religious matters. In fact, religion is presented as inadmissible of criticism, of opposing views and opinions whether it is the status of women, of children, gay, or of non-believers.

Religious positions are cast on stones. Views that are critical of religion easily get framed as blasphemy, which is a crime under Sharia law and is punishable by death or imprisonment.

Freedom of conscience, belief and expression is not respected because the exercise of such freedom ‘provokes’, ‘offends’ or insults the sensibilities of the religious and these are epithets to canonize and legitimize state sanction or mob action.

Jacobsen: What do you think about theological and social arguments for the respect for faith, for religion, and for traditions from faiths and religions?

Igwe: Theological arguments are supposed to provide ‘explanations’ for the existence of God. That means these arguments ought to persuade and make anyone who does not know about God to at least understand that God exists.

But unfortunately, this is not the case. Anyone who takes a critical look at the theological arguments would really wonder what those who advanced these explanations had in mind. For instance, the ontological argument explains God as “that than which nothing greater can be conceived.”

The cosmological argument states that God is the First Cause (of things). Whilst the teleological says that God exists as the designer of the universe. Now how have these arguments really provided justifications for the existence of the God of Christianity and Islam, or in fact any God at all? Given that the religions do not really agree on the notion and expression of the divine, which God have these arguments proved? The Biblical that appeared from nowhere, hovered over the void, created everything, and apparently retreated?

Or the Allah god who dictated the Quran to an illiterate in a cave, sent Muhammad, and then escaped back to paradise? Is that the being than which nothing greater can be thought? Surely, I can conceive a being greater than these Christian and Islamic constructs!

This flimsy reasoning applies to the social argument of faith which says that religion has a social value and provides a moral fiber that holds the community together. First, this idea is mistaken. Human beings are social beings with or without religion.

In fact, human beings lived in communities before the invention of religion. Religion only reinforced what has been part of human nature that is community life. In fact, the greatest tragedy is that religion hijacked the human sense of community.

This tragic role is evident in the challenges and difficulties of building communities in a religiously plural nation such as Nigeria. The role of religion in terms of community building is ambivalent.

While religion fosters a sense of family or community on one hand, it causes division and strain on the other because in a multireligious environment there are competing senses of family and community. Catholic community is different from the Protestant community.

Shia social sense is not the same as Sunni version. Faith or religion should not be respected to the extent that they peddle lies and deception, and fuel division, and hatred and intolerance.

Jacobsen: Who is the worst charlatan offender in Nigeria that abuses the positives of religion — societal community building and ordinary citizen activism?

Igwe: A key test of a community is how it treats the vulnerable members of the population. For me, the worst charlatan offenders are the witch hunters and the demon hunters because they ply their trade in ways that hurt and exploit human beings especially women, children, and the disabled.

Given my encounter with her and the church members, I would say that Helen Ukpabio of the Liberty Gospel Church is the worst charlatan and offender in Nigeria because of her vicious campaign against the rights and dignity of children using religion and witchcraft as a cover.

Jacobsen: What happens to those who speak out against religion, or who ask the simplest of critical questions?

Igwe: It depends on where in Nigeria one speaks out against religion and which religion is involved. In Muslim majority states in northern Nigeria, speaking out against Islam is blasphemy and it is punishable by death or imprisonment.

Criticizing Islam is dangerous not just because the state could prosecute, execute or jail the critic, but one could be killed by Islamic mobs.

In fact the chances are that one is more likely to die in the hands of the later than the former.

Unfortunately, killers of real or imagined critics of Islam are never brought to justice. In a high-profile case that recently happened in Kano, the court declared that suspected killers had no case to answer.

Jacobsen: Is prayer a standard and assumed ritual in meetings of political types, as in much of North America as well?

Igwe: Yes, prayer is a standard ritual in meetings and events. However, it is not all religious prayers that are said at all meetings and in all places. In Muslim majority sections, Islamic prayer is the standard.

Christian prayer is the norm in the Christian dominated areas of the country and both Christian and Islamic prayers at national gatherings especially in Abuja. These prayers take place despite the constitutional provision that prohibits the adoption of any religion as state religion.

Saying Christian and Islamic prayers at official meetings attests to the non-neutrality of the state in religious matters and official discrimination on religious grounds.

Jacobsen: How can formal education from the youngest ages to graduate training inculcate critical thinking, statistical principles of thought, scientific literacy, and heuristics of logic and formal reasoning?

Igwe: It is by making the inculcation of critical thinking more than a classroom, examination-passing affair. For now, science, logic, and critical thinking are taught as classroom subjects, as courses which students take with the aim of getting certificates and securing jobs.

Young people are not made to understand sufficiently that these are tools that they need to navigate through life. Heuristics of logic and formal reasoning should be taught as skills that are needed to everyday life.

Jacobsen: Who, in a neighbouring country, gives you hope for the humanistic future?

Igwe: The Humanist Association of Ghana gives me hope; yes, it does. I founded the Nigerian Humanist Movement and worked and campaigned to grow and develop it. For decades, I worked to grow and develop humanist groups in different African countries.

Many of the initiatives have fizzled out or have remained at individual activist or contact levels. So, it gladdens my heart that at last an effective humanist group has taken off in Ghana and is actively involved in coordinating the Humanist Service Corps project in northern Ghana.

A few years ago, such a humanist group sounded like a pipe dream but today it is a reality. I thank Roslyn Mould and her team for diligently delivering on this key humanist promise. I only hope that the humanist association in Ghana grows from strength to strength.

Jacobsen: Do many or some consider you a personal hero? If so, how does this feel, as an exemplar of the community of the irreligious with international reach?

Igwe: I do not think that some people consider me as a hero. I don’t really feel comfortable being placed in that box because I am not done yet. I want to keep doing my work in ways that would allow me to make mistakes and live my own life without being pressured to conform to anyone’s pattern or expectation.

However, I am aware that there are some who have said that they were inspired by what I did or have done. My feeling is this: How I wish I accomplished more and performed better than I did. I have always worked under constraints, with limited resources.

I have not always achieved as much as I would have loved to achieve I still feel that I did not do enough and has not done enough. We still do not have effective humanist, freethought, and skeptics groups in most African countries. That does not make me happy.

It is only when we have active humanist organisations in all African countries that I would feel fulfilled. And as you can imagine we are certainly a long way from reaching that goal.

Jacobsen: Thank you for the time, Leo.

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2022-12-09

An Interview with Amjad Sattar

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/06/22

Scott Jacobsen: Was there a family background in humanism?

Amjad Sattar: Yes, our great grandparents were secular and pragmatic in nature. They co-existed with multiple faith believers until their children had to leave their ancestral land due to division of Greater Punjab & Bengal on religious grounds by the colonial masters.

Jacobsen: When did humanism become the philosophical and ethical worldview for you?

Sattar: I had been participating in free thinkers’ forums since 2002. My friends, who had more schooling than me, were active in study circles against religious dogmatism in Pakistan. Thousands of innocent citizens have been murdered since 1977, due to state sponsored extremist clergy. Seeing the predicament of innocent dissenting voices in this country, the importance of humanism was a natural development for me.

Jacobsen: What seems like the main reason people become humanists? What is the best argument for it?

Sattar: There are reasonable solutions for existing human problems by using scientific and rational approach. Blind faith on scriptures has spread chaos and bloodshed through the history.

Jacobsen: What is your current work? How does your humanist value set influence this work?

Sattar: Besides my business, I am promoting Humanism, wherever I can for peace and solidarity with fellow human beings.

Jacobsen: What are the main threats to humanism today?

Sattar: Extremely religious and dogmatic stance of terrorists and some nation states, for political gains under any sort of funding or sponsorship is a major threat to Humanism. We got to resist religious narrow mindedness all over the world.

Jacobsen: Thank you for your time, Amjad.

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2022-12-09

Q&A on International Youth Humanism with Marieke Prien — Session 2

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/06/22

Scott Douglas Jacobsen: When you step down from the role, what will be the main lessons to pass on to the next president in terms of expectations and managing an international presence, which is no small feat?

Marieke Prien: You need a good team and good plans.

Without a working team, you cannot really do anything.

Of course there will be ups and downs, people who do more or better work and others who do less.

But those should be single cases. In my opinion, people who have not done well deserve another chance and should be provided support if they need it. This support could be help with certain tasks or something boosting their motivation. But if it becomes clear that they are causing more work than they get done, it’s better to ask them to leave the team.

If overally everybody does a great job, is motivated and willing to spend time and energy, and you can trust them, that is the basis you need.

A hierarchy is necessary for productivity and decision making, but in my opinion, this should not be reflected in how people treat each other. For example, everybody must have the opportunity to say their opinion and voice concerns or make suggestions, and we should meet each other as equals.

Regarding the plans, you must have an understanding of where you are and where you want to go.

You must know what is currently going on: What is done or needs to be done in the background to keep things working, to have a stable fundament? And which projects are we doing based on this fundament?

The same goes for future plans. What do we want to do and what is necessary to do this?

Also, the plans have to be consistent with what is realistic. In IHEYO, everybody is a volunteer. Nobody is paid for the work, everybody does this on top of their job or studies. This gives us certain limits. The limits wont stop us, but they affect us.

Jacobsen:What are some of the main ways youth humanists tend to become involved in activism, e.g. in combating religious overreach in culture or law, in coming together for LGBTQ+ rights, and in fighting for the fragile rights of the secular and irreligious?

Prien: These topics are so important for the youth because they affect their everyday life. When you start having more freedoms, you immediately see where this freedom is cut and who is behind that. Becoming adults, the young people get a better understanding and more awareness of what is going wrong.

To be involved in activism, you need connections to other activists (or those who want to become active). Sure, you could do something on your own, but most people gather in groups.

In the beginning, something needs to challenge the person and make them aware of the problem they then decide to fight against. For example, a young person may be made uncomfortable for their sexuality, or they realize a friend is forced to follow stricts religious rules. Then, they try to gather more information and talk to others about the issue. This can be face to face or online. When I was in the USA for a semester abroad, I loved how many clubs the university had that got people involved. This is such a great way to help people become active, and it has a good scope.

The internet is also a huge help. It makes it super easy to find like-minded persons and interact with them, and to potentially plan activities.

We probably all know people who like to post articles and rant online about issues but without going out and becoming actually active. And oftentimes this is frowned upon. While I also believe that working in an organization or the like is way more effective and cannot be replaced, the online activities also do help the cause in that they can trigger fruitful discussions and get people interested in topics.

Jacobsen:On the note of activism, we both know of the attacks on women’s rights ongoing since, probably, their inception, but the recent attack appears to be focused on reproductive health rights. What are concerns for you regarding women’s rights, and especially reproductive health rights from a youth humanist angle?

Prien: One main part of humanism is that it wants people to live freely and make their own decisions, forming their lives and going their ways. Cutting reproductive health rights means cutting this freedom. It takes away women’s authority over their bodies and their life plans. The second point also affects men, though overally the effect is much stronger on women.

So this is one point where cutting reproductive health rights disagrees with humanism.

Another huge problem I see is that many people are unable or unwilling to make a distinction between their personal opinions and emotions (often influenced by their religion), and what may be “right” for others. For example, if you would personally feel bad about getting an abortion, you should still see the other side and accept that other people think an abortion is the right decision, and let them make their choice.

We must make a difference between opinion and fact, and many lobby groups mix these things up, actively misinforming or making false assumptions and relations. For example, some anti-abortion groups try to make people feel bad by saying that contraceptives and masturbation are immoral and against their religion.

Or they say that in the period where abortion is legal in some states, the fetus already has a heartbeat. That is true, but it does not mean that it can feel pain (or anything at all, for that matter), because its brain has not developed for that yet. But the fact of the fetus having a heartbeat is used to evoke emotions in people and to lead them to draw the conclusion that something with a heartbeat surely also feels pain.

As a humanist, I want people to make a choice based on facts and universal ethics, not based on opinions, superstitional beliefs and false statements. And I want people to understand that their personal opinion is just an opinion that does not necessarily count for others.

Cutting the reproductive health rights also causes a lot of other problems. It can lead to huge physical, psychological and social problems. For example, if a woman needs an abortion but cannot legally get one where she lives, she may decide to go through a very unsafe illegal procedure, or spend a lot of money (that she doesn’t necessarily have) to go to a place where abortion is legal.

That being said, of course an abortion could also cause emotional and mental damage. I am not trying to say that one should just get it carelessly. I am just trying to show that while it would be the wrong decision for some, it is the right one for others.

What really bugs me is the hypocrisy many anti-abortion groups or individuals show. They claim that they are pro-life, caring for everyone’s right to live. But they don’t care about the mothers’ lives, they don’t care about the circumstances for babies up for adoption, some even mistreat and judge single mothers working really hard to feed their children. That’s not charity.

Regarding women’s rights in general, things have changed for the better, but the fight is not over. Sadly, many people only point to the successes, ignoring that there are still problems. This also goes for other issues like racism. If you are in the privileged group, it is easy to overlook discrimination. But just because you don’t see it, it doesn’t mean that discrimination does not exist.

I also believe that many people choose to disregard concerns or complaints expressed to them because, if they believed them, they would have to admit they do or have done something wrong.

I wish that people would make more of an effort and listen, open their eyes, have empathy and change their behavior if necessary.

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2022-12-09

An Interview with Nabina Maharjan — Secretary/Youth Advisor, Society for Humanism Nepal

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/06/08

Scott Douglas Jacobsen: Any family background in humanism?

Nabina Maharjan: Most of my family members are Hindu and Buddhist. But at one point, they went beyond religion. I could say they made decisions towards something like humanism. There are lots of non-believer beliefs that family members in my generation ignore.

Jacobsen: What was the moment of humanist awakening for you?

Maharjan: Nepal is also known as religious country. My family also religious and in our community, religious activities teaches from childhood. Whether its worship a concept of God or goddess or believing in it. I was also religious during my childhood days. After my higher education, I started working. During my working time I met many people, I try to being socialize. When I was thinking about life and during social activities, I use my logic. Most of time, I feel awkward and uncomfortable being doing religious work or such unbelief matters. I feel that I am attracting people to show what I am doing, which I do not like. I always try to find an answer behind ‘No’. Which made my family and other irritate, I believe in every No there is an answer.

Later I am involved in Society for Humanism (SOCH) Nepal. I read about humanism, its principles and philosophy. It is very new and hot cake for me at that time. Slowly I realise internally all those feeling that I have is called humanism and somewhere I have humanism. Specially headed in mind the word Human and we all human are equal .Where I don’t have to be a Human Right activist, any humanitarian and any social workers because it’s all in Humanism. If I said about inspired in Humanism, its scientific and critical thinking, its value and philosophies.

Jacobsen: As the secretary/youth advisor for the Society for Humanism Nepal, what tasks and responsibilities come with this position? How do you build a support base?

Maharjan: Since the establishment of SOCH Nepal, I was there and coordinating activities of SOCH. Being involved in SOCH and boosting the SOCH mission, vision and goals, I never realise my designation to work. I feel like it’s my organization, that showed me the way of living and clear my vision. If I really need to talk about being the secretary, my tasks and responsibilities are calling meeting, taking minutes, and updating all of the activities happening in SOCH.

Since the establish time in SOCH, I have lots of familiarity with the activities, and I believe in change and opportunities. As a youth advisor, I guide the youth team in how to work in teams and conduct programs so they can directly become involved in activities and then groom their capacity to performance for the next leader. I, personally, do not interfere in their coordination, but needing supervision then I will be there.

Jacobsen: What is the current state of humanism with Nepal? What is its brief history there too?

Maharjan: The term Humanism is relatively new in Nepal — though many atheists and secular minded people campaigned for secular Nepal. Nepal remained the world’s only one Hindu country for decades. The 2007 constitution of Nepal declared Nepal a secular country. Although, the Nepali constitution clearly mentions provision of preserving old time religion, which is Hinduism. Nepal is the country where Buddha was born. Buddha probably was the first person to speak against superstition and religious dogmas in the East. His idea of secularism has flourished throughout the world. A famous education reformist Mr. Jaya Prithivi Singh promoted the idea of Humanism in Nepal during the 1919s. He has written dozens of books on Humanism and travelled to various countries to spread the idea. There was no organized Humanist movement till the late 1920s. An organization called Humanist Association of Nepal was formed during 1980s. However, it could not survive due to various reasons. Later, the Society for Humanism (SOCH) Nepal was formed in 2005, which became only one leading Humanist organization in Nepal. Thousands of members are associated to SOCH Nepal, which is also the member of IHEU.

Jacobsen: Are youth or elders in the society more involved in humanism? What are the activities, educational initiative, and social and political projects related to humanism available to youth in Nepal?

Maharjan: We do not have any exact record of youths’ or elders’ involvement in humanism, but during the program and discussion when we meet peoples they have the feeling of humanism. Elders have the concept of humanism, and followers too, and belief in the concept of humanism.

If we talk about in more recent times, more youths that I have seen are humanists because they are not ready to have belief in the concept of God, and those unseen things. They use their logic to question and the belief in science as much as we had interacted in colleges and groups. Yes, they have confusion on humanism, but somewhere they are humanists as I realise — and SOCH has made clear to them.

There are no educational initiatives, and social and political projects, related to humanism available to youth in Nepal done by the Government.

Regarding the activities, SOCH is one organization that is working in Nepal to promote humanism, its philosophy and values in society. We are regularly doing our youth discussion/seminars and youth talks on humanism, scientific & critical thinking in different colleges and schools. We are practicing in school to teach scientific and critical thinking, and run one class on humanism too. SOCH targeted to youth because they are change maker and tomorrow’s leaders.

Jacobsen: What are some of the main threats to the free practice of humanism in Nepal?

Maharjan: Although, Nepal is a secular country now, right wing Hindu group are well-organized and practicing extreme radicalism. On other hand, Christians are proselytizing Nepali society getting benefit of secular constitution. Hindu and Christian groups are confronting day by day. Meantime, Humanists have become the enemy of both radicles due to its secular values based on science and atheism.

Radical Hindu are the biggest threat in Nepali society because they are more organized after the declaration of secular state. Humanist activists are threatened and attacked by radical Hindu group many times in Nepal.

Jacobsen: What are your short- and long-term goals for humanism in Nepal?

Maharjan: SOCH Nepal short and long-term goals are to promote a scientific way of life, good governance, democracy and justice with humanist values, to promote humanistic and ethical practices and to raise awareness about individual human obligation.

Jacobsen: Thank you for your time, Nabina.

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Q&A on International Youth Humanism with Marieke Prien — Session 1

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/06/01

Marieke Prien is the President of the International Humanist and Ethical Youth Organisation (IHEYO), which is part of IHEU. In this educational series, we will be discussing international youth humanism.

Scott Jacobsen: You are the president of the International Humanist and Ethical Youth Organisation (IHEYO). I am an editor and contributor to Humanist Voices, and am on the Americas Working Group for IHEYO. I wanted to learn more from your perspective, and in the exploration — for me — educate others. To begin this educational series on international youth humanism — its purpose, contents, and future, what are the demographics of youth humanism?

Marieke Prien: IHEYO’s target group are humanists aged 18–35. This doesn’t mean that people younger or older than that are not welcome, but it is the age group we are mostly working with and for. This is also connected to legal issues, especially at events where people under age would need a custodian.
But in the national organizations, there are also members younger than 18. For example, in Germany, many teenagers join and start being active after having done a humanist coming-of-age ceremony at age 14.

Unfortunately, I cannot say much more about the demographics, such as gender or educational backgrounds, as we do not get sufficient information from the member organizations.

Jacobsen: Who are some allies for youth humanism, e.g. ethical societies and ethical cultures?

Prien: In a broader sense, an ally could be anyone introducing humanism to young people. Family members, teachers or maybe even friends.

But more specifically, there are several organizations that are allies. Sometimes, it is merely the name that is different, sometimes they focus on different topics and measures but have a humanist world view. Some examples would be the Ethical Societies in the USA, the Prometheus Camp Associations in Finland and Sweden, Freethought associations, or Effective Altruism groups.

Jacobsen: As the president of IHEYO, you have unique insights, and responsibility, on international youth humanism, what is involved in organizing the global community? What is necessary to build and maintain one?

Prien: There are two dimensions to this: age and internationality.

Regarding age, it is important to take into account is that the lives of young people can be very unsteady. There is always motion because of changes in school, work, and the social circle. Many people have not settled yet and are unsure about their future. Their daily life can go through quieter periods in alternation with very stressful ones.

Because of this motion, people think twice before committing. For example, the members of our Executive Committee are elected for two years. This means that, to be part of it, you should at least somewhat know how you are going to spend the next two years, if you will still have time and enthusiasm to work with us. This can be scary and discouraging. So I think it is important to show that it is perfectly fine and normal, nobody expects a young person to have their schedule and daily life fixed like somebody who has worked in the same job for 25 years. There will be ups and downs, but that should not discourage anyone.

The other dimension, internationality, also has its challenges but brings this great diversity which I don’t want to miss. I am not only talking about diversity of the people, I am especially talking about the variety of topics and issues we are dealing with as humanists. We have a common base — humanism — on which we build our projects. What these projects are aiming at depends on local circumstances.

To be able to account for this, IHEYO has Working Groups: for Asia, Africa, Europe and the Americas. Of course a group cannot cover all local topics of an entire continent. But they connect the member organizations and plan actions together, targeting what they feel is most important in their region.

During regular meetings of IHEYO’s group chairs, communication officer, secretary-general and president, we keep each other updated, make plans and take decisions.

This structure allows us to aim at more local issues as well as worldwide ones. I believe it shows the people that their local affairs are taken seriously while at the same time connecting them to a global community.

Common events are of course the best way to maintain a community, the atmosphere is amazing at it brings such a boost in motivation and enthusiasm. But sadly, due to financial and other restrictions, not everybody who is active in IHEYO is able to join, at least not internationally. So the community also relies a lot on social media and other means of communication. We are lucky to live in a time where this is made easy.

Jacobsen: Some general provisions of IHEYO are associations, connections, a new publication (Humanist Voices). Can you describe some of these features of IHEYO in some depth?

Prien: As I mentioned above, there are events organized by us (in cooperation with the local member organizations) which contribute a lot to the community. They usually feature several talks and workshops providing information and know-how to the participants. The program points are held by either our members or external speakers, for example somebody from an Effective Altruism group. So there is a lot people can learn, which makes half of the outcome of the events. The other half is the deep sense of community, the heated discussions, and the ideas and plans people develop together.

I would like to mention that participation is not limited to our members, anybody can join and is very welcome to do so!

Humanist Voices is a blog that we started rather recently. It is a collection of thoughts expressed by different people, a platform for humanists who would like to publish articles, not a publication with a uniform opinion of IHEYO as an organization. We want to show that being a humanist doesn’t mean having a precast opinion that is entirely shared with other humanists. We want to encourage people to be sceptic, discuss, and form their own opinions.

Again — if anybody is interested, you are welcome to join!

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2022-12-09

An Interview with Ray Zhong — Translator, Amsterdam Declaration

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/05/16

You live in Taipei, Taiwan and attended the Taipei Municipal Daan Vocational High School. What is the personal background in humanism for you?

I became a humanist because of three things: my father’s religiosity, Isaac Asimov’s writings, and my English. All of them influenced me, one by one, in that order.

My father is a very pious Buddhist who often preaches about reincarnation and reciting Buddha’s name. In his view, those who do not undertake all the Five Precepts (no killing, no stealing, no adultery, no false speech, and no alcohol) will not reincarnate as humans in next life. Instead, they will be reborn as animals, ghosts, and so on. However, there is a way out: reciting Buddha’s name. Do it as often as you can and, after death, you will be led to Western Pure Land of Ultimate Bliss and freed from karma. Following my father, I bowed to Buddha’s figure and recited Buddha’s name, but I somehow remained unconvinced. This unsubstantiated skepticism followed me into adolescence. Then I met Isaac Asimov, in his works.

Isaac Asimov was an extremely prolific and prescient sci-fi author. He wrote more than 500 books in his lifetime. His most famous work is the Foundation series, which I read in junior high school. Fascinated by his novels, I moved on to reading his nonfiction works, of which there were a great many. In one of his essay collections, I came across a piece titled The “Threat” of Creationism. In that piece, he argued against teaching creationism in public schools by dismantling the creationist arguments, such as the watchmaker analogy. That was my moment of enlightenment. Not only was it the moment I became aware of the threat religion possessed to the society, but it was also the moment I understood the clash between religion and science, or rather religion and reason. Asimov ignited my enthusiasm for science and introduced me to atheism. Then, I started to learn English.

I am a graduate from Department of English in National Kaohsiung First University of Science and Technology. As a tool, English broadened my scope and granted me access to resources I had no been able to reach. I started from watching Matt Dillahunty debating the callers on his show Atheist Experience, and then I switched to watching the Four Horsemen’s lectures and debates. I was so impressed by Christopher Hitchens’s wit and style that I made Chinese subtitles for some of his videos on YouTube. To gain more views, I posted it on the Facebook pages of a few Taiwan atheist groups (there were very few.) This led to my friendship with Feng Ching-wen, an extremely erudite and resourceful humanist who was the founder and head of Taiwan Humanism Studio. He contacted me and invited me to attend the lectures held by his humanist club at National Sun Yat-sen University. That was when I first learned about humanism. Later that year, Asian Humanist Conference was to be held in Taipei. I had the honor to work as an interpreter at the conference and meet many great humanists, some from other countries. Then, I became a humanist.

Any family interest in it?

My father is still a Buddhist and my sister a Christian. There were some quarrels between them when my father learned about my sister’s religion. I want no quarrels, so I have never told my father how I feel about his religious views. I remain silent whenever he preaches. He knows I do not believe it, but he never gives up trying to convince me.

How do some of the principles play out in real life for you?

I want to talk about a decision I made a few years ago: I may have sent my mother to hell.

It was the summer vacation during my second year in university. My mother had been ill with cancer and suffering for five years. She was bedridden in the palliative care. My father, sister, and I took turns to look after her. One afternoon during my watch, a young lady, no elder than me, entered the ward with a Bible in her hand and wished to save my mother from eternal hell fire. I stopped her and walked her out to the corridor. I thanked her for her kindness and told her that my parents were Buddhists and, maybe out of arrogance, that I was an atheist. She had the audacity to say that Buddha could not save my mother but Jesus could. Provoked by this comment, I retorted, “Then don’t save her at all!” She left, fuming.

The compunction haunted me for the rest of the day. I could almost hear the French mathematician Blaise Pascal whispering in my ear, “what if you’re wrong?” What if my atheism was not the right position and, because of my reckless defiance, my mother, who had already been in agony for years, was condemned to endless suffering in hell? What had I done? Wasn’t it safer for my mother to be a believer? Questions like these filled my mind as fear and doubts took over me. Then, reason kicked in.

The counterargument to Pascal’s wager occurred to me: what if the lady was wrong? What if my father was right? How should I determine who was right? Since neither side was supported by evidence, I figured what mattered here was my mother’s feelings. There was a portrait of Buddha on the curtain around my mother’s bed. My father had put it there to remind my mother of reciting Buddha’s name. What would my mother have thought if I had let the lady talk to her? Hitchens captured this very well in a discussion with Sam Harris and two rabbis:

I mean, If Sam [Harris] and I were to go around religious hospitals — which is what happens in reverse — and say to people who were lying in pain: ‘Sorry, did you say you were a Catholic? Well, you may only have a few days left, but you don’t have to live them as a serf, you know. Just accept that was all bullshit, the priests have been cheating you, and I guarantee you’ll feel better…’ I don’t think that would be very ethical. In fact, I think it would be something of a breach of taste. But if it’s in the name of God it has a social license; well, fuck that, is what I say.

In hindsight, I saved my mother from needless concern, so she could have some peace of mind in her last moments. That was all it mattered, and that was good.

You are a translator for the Amsterdam Declaration. What languages will the declaration have translation into by you — and others if you know?

I cannot take all the credits for the translation, because it was a group work. Half of it was translated by Ted Yang, a very talented translator in our team. Back to the question, I learned Japanese and German at my university, because we had to take at least one second foreign language. But neither is good enough for doing translation yet. I might do a Japanese translation in the remote future. For now, I have to keep on learning.

Is this part of a larger translation effort — of more IHEU and IHEYO, and humanist, relevant documents?

I also help translate some short video clips and quotes about humanism or atheism for Taiwan Humanism Studio. I look forward to working for IHEYO again.

Thank you for your time, Ray.

Thank you for having me.

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2022-12-09

A Brief Note on the Vital Need for Humanist Voices

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/06/01

Humanism and ethical culture are not generally known. As many have experienced, anything not mainstream religious is sometimes termed in the atheist camps by vocal minorities of the religious, by default: “atheists,” “non-believers,” “infidels,” and so on. The lack of knowledge and the sometime negative emotional evaluation is a symptom of religious hegemony over many cultures, especially the religion of love, Christianity, and the religion of peace, Islam.

The need for the voices of the neglected, the humanist and ethical culture types, is for a couple of reasons. One is the void needing filling. We live in pluralist centres of the world. It is instructive to reflect on this fact and juxtapose with the hegemony by, for examples, Christianity and Islam. The television channels and radio waves continue to reflect the dominant mythologies, as with Ancient Greece and the Roman Empire, and the Islamic Caliphate. All means of communication available at the time reflect the myths, especially among the educated classes with the religious texts.

Another reason is the alternative. Another way to derive meaning in life. Meaning from community in an ethical culture context through, for instance, an ethical society. No reference to the transcendent; nothing more than the ordinary community, to mobilize, to organize, to protest, to engage one another in the important transitions or events in life: birth, birthdays, graduation, adulthood, partnership, and death.

Humanist Voices is a way to give a channel for the neglected irreligious population. It is small, will grow, and seems like another way to bring some small (secular) meaning to our community.

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2022-12-09

An Interview with George Ongere

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/05/15

Scott Jacobsen: To begin, do you have any prefaces to the conversation today?

George Ongere: When I was growing, my mother believed something was wrong with me. I was the only child in the family who could not succeed in cramming the catechism to graduate and eat the sacrament. She even made efforts to make the content of the book rhyme with a song to make it easy for me but it did not go well. My young brothers did well and mastered her catechism song and got all the content. What surprised her is that even though I could not cram the creed, I was a bright student in school! In that way, she failed to understand what was happening to me. I also could not explain, but I think it was the scepticism I had adopted after interacting with my grandfather as you will learn in the interview.

All my family members, including my father who was not fond of the church, graduated to eat the sacrament; I was the only one who dropped out of the session. Along these lines, the question is, did my skepticism start right from my childhood? As you will find, I was fortunate to have a grandfather who was skeptical of Christian religion, a father who was a Christian but was not a fond of going to church frequently, and a mother who was a staunch Christian who wanted her children to follow the way of God; — that combination provided room for growth of a skeptical young person like me.

There was no pressure to have me full indoctrinated into religion. Even though I grew as catholic child, where I was taken to a Sunday school, then to a primary school where we could worship and pray in the assembly, and finally to an Anglican sponsored high school, I still found my way into humanism. From my experience, as I demonstrate in the below engagement, reading widely, and having an open mind is the key to rationality and scepticism.

Jacobsen: Do you have a family background in skepticism and secular humanism?

Ongere: My family did not have any person subscribed to Secular humanism or scepticism, but the divergence of religious beliefs within the extended family helped me develop my skepticism at a younger age. My grandfather was a traditional person and when he witnessed the way Christianity came to Africa and displaced African religious beliefs during his youth, he vowed to remain a pagan. In this context, it meant he did not follow the Christian religion but adhered to selected African traditional beliefs.

As a child, when I asked him why he did not pray, he would tell me about the traditional concepts of African gods leaving me confused at that age. The puzzlement came since my mother was a staunch Christian who made sure we attended the Sunday school, while at the same time, grandfather stole me away and fed me with the traditional concept of god. It only confused me further and that is how I started getting inkling that not everyone was afraid of the God we were told in the Sunday school could strike dead disobedient people using thunder.

Moreover, even though my mother was a true Catholic believer, my father, though a catholic, was not fond of going to church every Sunday. My mother used to call him in our Luo mother tongue language “Jakafiri”. Jakafiri can also be interpreted as pagan. Though, in this context, my father believed in the teachings of Christianity but did not adhere to the rules like everyday prayers and going to church regularly. Every Sunday, as we attended the Sunday mass, my father remained at home pretending to be attending some business functions. The only times I saw him in the church was during Christmas festive season and during Easter.

To sum up, I did not have many pressures from all sides, like most families do, to adhere to religion. In Africa, most children have pressure right from the grandparents, mother and father to adhere to one religion. I was fortunate since only my mother placed pressures that were absorbed by the traditional grandfather and my father; they did not pressure me to go through the process of eating the sacrament when all the other siblings were doing it.

Jacobsen: When did you have your first inklings of skepticism and secular humanism in personal life?

Ongere: As a young person addicted to reading all types of novels in late primary, high school and college, I met characters in the books who claimed they did not believe in gods, God and any supernatural entities. This was strange to me at the time because it was rare in the rural to find a person declaring a disbelief in gods or God; I did not even know the term “Atheism”. Even though my grandfather did not believe in Christianity, he still believed in the supernatural world like the ancestor’s power. Growing in the interior rural village during my primary and high school years, the only medium that could give me entertainment was the storybooks since there was no electricity to get fun from other mediums like the Television. As such, I could put my hands on any book that promised entertainment. I would go to local libraries and read anything that looked like a novel. Moreover, I had a cousin who was doing philosophy at the University and at one point when I was still in high school; I stumbled upon his course book on the philosophy of religion. I read about Sigmund Freud and Nietzsche. Their ideas puzzled me and this is where I gained interest in philosophy.

After completing my high school and was in early years at the University, I got engaged with the University of Nairobi Philosophy club. Here, I met the students who attended the first Humanist Conference organized in East Africa in 2004 by Uganda Humanist Association led by Deo Ssessitoleko. I received the first humanist materials. It is where I got to learn about humanist ideals. Excited with the knowledge I got from the magazines from CFI, IHEU and other humanists organizations, I declared myself a humanist.

Jacobsen: What was the reaction of friends and family?

Ongere: The first time I told my friends and family members that I was a humanist and an Atheist, they had different reactions. My family did not take this as a surprise; they had suspected I could end up in something close to that because of my childhood scepticism since I was the only member of the family who avoided taking the sacrament and was not even bothered by it. However, some of my extended relatives related this to devil worshiping. Since they are not exposed to different ideologies, they only know that anyone who does not believe in a god or God must be a devil worshipper, just the way Nigerian movies give Africans the picture that people who do not adhere to religion are in affiliation with the devil. They looked at me with curiosity and spread the rumours in the village. However, my generosities in the village, where I sponsor children to school have puzzled them and the perception is changing.

I had different categories of friends by the time I announced my Atheism. I had religious, sceptics and rational friends. I had problem with religious friends and to make it worse, I was also dating a religious lady at the time. They did not want to associate with me and they advised my girlfriend to abandon me. She did; — but that did not deter me from pursuing my new found life stance.

My sceptic and rational friends praised my steps and they were happy about it. I was the first person to establish a humanist office where Kenyans could get Humanist materials and rational books that were difficult to get in most libraries. CFI sent me important materials that could be easily read and understood by first timers into humanism and skepticism. A good number of Kenyans who have declared themselves as Atheists and humanist in Kenya got the inspiration from my work with the campus groups and CFI Office in Nairobi.

Jacobsen: You’ve written a number of articles for The Committee for Skeptical Inquiry. What is the importance of major skeptical organizations such as The Committee for Skeptical Inquiry and the Center for Inquiry?

Ongere: CSI and CFI have supported all my projects in Kenya. By publishing my articles, they have made my activities visible to many people who have continuously supported my endeavours. When I joined CFI in 2007, my dream was to be published in their reputable sites. I knew that as a young person, still unable to write to the standards of the scholars I read in the sites, I had to go through self study and read widely. I started writing my skeptical and rational ideas freely and sent them to Norm Allen Jr., who was the director transnational programs at the time, intended to be published in the African American Humanism Newsletter, the AHH Examiner. When I finally wrote the article How Can the Concept of Humanism Solve Witchcraft belief, Norm informed me that Barry Karr, the Executive Director of CSI, was interested in publishing it. When finally the article appeared on the site, it was my breakthrough and it encouraged me to write further. Having my article published in the two sites has made many learning institutions to trust my activities and collaborate with me; the reason I am able to mobile University and college students to attend my activities.

Secondly, most people in Africa have no access to humanist and skeptical hard copy literature. Even in most libraries in Africa, finding journals or scholarly resources that promote humanist or Atheist ideals are rare. CFI and CSI have helped to fill this gap by sending reading materials to most humanists in different parts of Africa. Anytime I need reading materials to send to any group across Africa, I simply request the organization and they respond immediately by sending a package of books and magazines.

Most importantly, ever since I started CFI/ Kenya, the two organizations have supported all the programs financially and that is why we are able to sustain the humanist orphans and the On Campus activities.

Jacobsen: How did you first come across Center for Inquiry in Kenya?

Ongere: I first came across CFI by interacting with the philosophy group at the University of Nairobi. A good number of the members were sponsored by IHEU to attend the first humanist conference in Uganda in the year 2004. Here they met the then Transnational Co-directors, Norm Allen Jr. and Bill Cooke. They came back with reading materials like Skeptical Inquirer and Free Inquiry. I read them and became much interested in the ideology.

The visit of Norm Allen Jr. to Kenya in 2006 also made me get first hand information about CFI. By then, Boaz Adhengo was the contact person. Adhengo approached me to mobilize University students to meet Norm and after attending the meeting, Norm read some of my collected articles and gave me his contacts. I started interacting with him and in 2007; he approached me to be the director CFI Kenya to replace Adhengo. That is how I became the CFI director.

Becoming the director of CFI is one of the best opportunities I have ever had. It made me to know many influential people in Africa like Leo Igwe of Nigeria, Deo Ssesitoleko and Betty Nassaka of Uganda. I travelled to Uganda through sponsorship of CFI and they also paid travel expenses for Leo, Betty and Deo to visit my office in Kenya. Without the organization, I would have not got such connections.

Jacobsen: What did you see as the major need for science, skepticism, and secular humanism in Kenya at the time? How did this inspire you to form and run CFI-Kenya as a branch of Center for Inquiry in Kenya?

Ongere: Science, rationalism and skepticism is needed in Africa more than any part of the world. Irrationality that is prevalent in the continent has led to major human rights crises. One of the examples in Kenya that featured in the international scene is the burning of old men and women alive, in the rural parts of Kisii in 2009 when they were suspected to be witches. The graphic video of old women and men burnt alive till death still haunts many people. Up to the current moment, old men and women are still targeted in witch hunts. Moreover, Albinos are still at risk in Kenya and Tanzania because most society believes that their body parts can make their business successful when put within the business premises while fishermen believe that their hair attracts huge mass of fish. Science and reason needed to respond to such unreason.

In West Africa, like Nigeria and Congo, children have since time immemorial been accused of witchcraft and become abandoned. Majority of the children are left to roam the street to become street children, some are hacked to death and fed poison. Close scrutinies reveal that parents who are incapable of raising children or look after distant relatives use witchcraft as a scapegoat and run away from responsibility. The most vulnerable children are orphans whose parents have died, those born with HIV/ AIDS, and those with disabilities. Abandoning children to fake bleak future is gagging the future generation and only through reason that they can be saved.

Moreover, religious institutions are not helping in any way. With many obstacles that African people face due to unreason, religious bodies have not tried to help but to immerse people deep into unreason. Currently, Africa still has a big challenge: HIV/ AIDS. Every year, about millions of people get infected. Instead of approaching the issue with logic, churches and other religious wings have advised people to seek religious healings instead of taking the Anti-Retroviral Drugs. The approach has caused many deaths and this leaves you to wonder if an all knowing, all present God celebrates the wiping of mass population of Africans!

The above problem statements made me to search for an organization that could respond. Before I got CFI connections, I was a youth volunteer at an organization called Kumekucha. Kumekucha is a Swahili word meaning sunrise. The organization promised to liberate youths from the dogmas of the society. However, the organization did not give much to the youths. In this direction, when I was introduced to CFI, I believed it was the organization to respond to the problems Africans faced and it had the capabilities to take action to the irrationality in Africa. That is how I started running CFI Kenya!

Jacobsen: What has been the plight of children in Kenya? How has a humanist message improved their and their families’ livelihoods?

Ongere: Currently, it is estimated that there are about 300, 000 street children in Kenya. Increasing poverty and deaths of parents due to HIV/ AIDS are the major causes for the children to scavenge the street to look for ways of survival. In many cases, fathers who are not able to support their families leave behind mothers in the rural with even more than six children. Staying hungry and unable to go to school, most of the children migrate to the streets to try and find ways of survival.

In my article, The Plight of Children in Africa and our Humanist Efforts, I address the issues that children face in Africa. Even though declaring children as witches is not widely practised in Kenya, I am afraid that with the current inflation and rise of prices in essential commodities, Kenyans will look for ways of avoiding supporting orphan children whose parents were wiped by HIV/ AIDS. The only way they can do this is by adopting the Nigeria and Congo style where such children are declared to be witches. Declaring a child to be a witch is the easiest way relatives avoid the burden of protecting vulnerable children who have lost their parents. Killing children because they are a burden is hurting and that is why the humanist message is important. The spread of HIV/ AIDS in Kenya is rising and soon many children will be left without parents and it means many distant relatives will start using witchcraft as scape-goat.

CFI Kenya’s program The Humanist Orphans Project is a strong humanist message responding to the plight of children. Demonstrating to the society that orphaned children are harmless members of the society is core and that when given education can become potential members of the society is important. As such, the dedications of CFI Transnational to help the children is one of the social justice stories that should be told across to inspire other African groups to join hands to save the future generation.

Jacobsen: Reflecting on the 2014 article on the agenda of African humanism, in 2017 now, what is the state of humanism in Africa? What is the agenda, in brief?

Ongere: As I wrote in the article, humanism in Africa has undergone different phases. The first phase, which was explained by reputable scholars in Africa like Es’kia Mphahlele (1919–2008) was a kind of humanism that needed to give Africans hopes by trying to reconstruct their history from that which was given by the western scholarship. From that phase, came Ubuntu, which even though gave good promises but still had hidden agendas of promoting religion.

With the changes in technology, where people across the world have access to information due to internet, African humanism is adopting another face. Whereas the forefathers of African humanism focused on reconstructing the African face in the international world, the current young generation are responding to the irrational beliefs that have held the masses captive. They believe the only way for Africans to be free is to delete the dogmas of religion and embrace, science, critical thinking and rationalism.

In Kenya for example, the Atheist movement have raised many contentious issues. First, they have demanded religious educations to be removed out of the curriculum since it is one of the avenues children are indoctrinated. They have also challenged faith healers who use tricks to steal from the public. It demonstrates that African humanist is catching up with the agendas that global humanists’ movements are seeking and this is very important because it give room for many Atheists and people who are not easily accepted in the society, like gays and Lesbians to come out of the closet. With such developments, it demonstrates the Atheist movement is making progress in Kenya.

Jacobsen: How can humanism support the least among us?

Ongere: Humanism as a life stance compels many African humanist to work for Social justice. When I went to Uganda in 2009 together with Norm Allen Jnr., I witnessed how Uganda Humanists Effort to save Women (UHESWO) was liberating prostitutes and giving them financial empowerment. They took them away from the streets and taught them income generating skills like tailoring and salon work. Most of the women eventually left the streets and became employed in salons and others got sewing machines to become tailors. I also met Deo Ssessitoleko who had a humanist school that was sponsoring vulnerable children. I was inspired by the works of Ugandan humanists and believed humanism in Africa was capable of helping the less fortunate amongst us.

In 2011, I conceived the idea of starting the Humanist Orphans Kenya. I witnessed the plight of children the rural areas during the Anti-Superstitious campaign. Many children lost their parents due to HIV/ AIDS scourge when religious institutions started healing campaigns advising them to abandon taking Anti-Retroviral drugs. With many children left behind, we believed that our humanists’ endeavours would try to solve the situation. In this way, we selected 11 children who were vulnerable and gave them essentials of life like education, basic needs and empowerment.

In this way, I believed that if African humanists can embrace social justice, then we will be a good example just the way Ugandan humanists have demonstrated trough their projects.

Jacobsen: What are your lifetime hopes for humanism, skepticism, and secularism in Kenya, and Africa?

Ongere: I am happy that the young generation in Kenya today can easily declare their Atheism without fear. This was something I had hoped for. Kenya is not a very much radical country like many African countries where religious fundamentalism is core. When I started running CFI, I had hoped that a time would come when young people would come out of the closet and declare their unbelief. At the time, the internet was still expensive for the fact that people could not browse through their cell phones but to go to the cyber cafes that charged expensive. However, when cell phones were introduced, we had a revolution in humanism where youths had access to many reading materials. It became easy to engage the youth and direct them to important sites.

My hopes for humanism are that as youths become radicalized to abandon religion, they should focus on the gaps that humanism can fill in Kenya and Africa. I have always wished that humanism should not be another avenue of colonization just like religion. In my much engagement with youths who have abandoned religions, a good number of them do not understand the cause; they only think becoming a humanist is linked with intellectualism and fashionable. To me, being a humanist is to respond to the many unreasons in Africa and trying to help the situation through advocacy and social justice.

Jacobsen: Any closing thoughts or feelings based on the discussion today?

Ongere: Thanks for having me in the interview today. In sub-Saharan Africa, spreading humanism is still an obstacle. Many Africans still feel vulnerable when religion is deleted away from them. The bible promises them life after death and they believe they are the children of God because of the obstacles they undergo. They believe they will be rewarded in heaven and hegemonic nations that have conditioned them will be punished in hell.

What African humanists need to do is to empower Africans. Critical thinking is one of the areas that need to be explored. Being that African forefathers were superstitious, it is not inherent to be superstitious in the current global world. There needs to be a change in mind and thinking. Humanism promises this kind of change for Africans to abandon blind faith and focus on the realities life.

Jacobsen: Thank you for your time, George.

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2022-12-09

Brazil’s austerity affects all Brazilians — but not its leaders

Author(s): Scott Douglas Jacobsen and Pamela Machado

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/05/03

The latest Gross Domestic Product (GDP) results placed Brazil in its deepest economic level ever, according to Reuters. In 2016, Brazilian economy shrunk 3.6%, following a 3.5% fall in 2015.

The economic downturn is, allegedly, being remediated by president Michel Temer — a centre-right partisan, and his Congress through harsh austerity. The greatest measure has been imposing a federal spending cap for the next twenty years. The cap is extremely harmful for the younger generation, who is already suffering from high rates of unemployment and inflation. Professor Phillip Alston, from the United Nations, called the spending cap “socially regressive”.

The spending cap looks even more absurd when it is taken as the only measure to find austerity. The New York Times reports that Temer’s government is still refusing to apply taxes on wealth, another traditional measure in austerity rulings. In Brazil, shareholders are exempt from paying taxes on dividends — and still remain so, despite the current conditions.

When discussing the issue on the State not being able to afford food for the poor class, Legislator Pedro Fernandes actually suggested in session that the population could eat “every other day”

UN Charter Article 25(1) states, “Everyone has the right to a standard of living adequate for the health and well-being of himself and of his family, including food, clothing, housing and medical care and necessary social services.” Who is this going to affect in the present up to 20 years from now? There has been a 20-year public spending ceiling, basically compromising the educational and health system.

As with most similar examples, and most common sense based on observation of other countries’ social strata, the usual victims of austerity in economic downturns — which worsen the downturn — are women with emphasis on single mothers, the middle and lower classes — or the working classes, and the young who are the basis for the taxation to support the retirements of the older and senior populations in many societies.

It is a easy cascade of conditionals with the catalyst being bad policy, poor implementation, and myopic self-interest among the ruling classes. Women are oppressed. The young are stifled. The poor are poorer.

The working classes are given stagnant or declining wages. If the policy put forth and implemented in the economic downturn is austerity, as it is, and if the austerity affects the usual victims of harsher economic policy, then the standard populations of women, single mothers, the young, and the middle and working class will be the most hurt by it, which will alter the situation for the chance for a decent end of life in retirement for many older people.

This has obvious intergenerational damages too. Men and women still want marriage and kids by the vast majority. Women want marriage more than previous decades as an important life goal. Austerity and economic struggles prevent healthy family formation because finances are probably the single greatest complaint between couples. Kids and marriage need money.

So if someone wants to form a family and be married, as most heterosexual men and women — who are 96.6% of the general population — have those as some of their highest ideals, secular or religious, and if the “unbelievable” devastation, predictable dissolution, of aspects of the healthcare and education system emerge from the actions in the present, then the leaders of the country have been irresponsible for the next a reasonable extrapolation for the next 20 years, so for one whole upcoming and ongoing generation of Brazilians. Of course, there are the perennial ignorant and myopic who do not see life in terms of legacy, but the vast majority want the responsible things in life.

The austerity, however, does not to apply to Brazilian leaders themselves. The economic recession and the precarious conditions of the population do not stop the politicians from enjoying the perks of being part of the government of the biggest country in Latin America; which means having abusive salaries and benefits such as monthly housing allowance, limitless medical and dental aid, extra payroll expenses and return air tickets to the capital, Brasilia.

A Brazilian MP made the suggestion that poor Brazilians might want to eat every other day rather than like normal people that prefer not be starving every day. One might assume this is akin to the gaffe of Republican politician Paul Ryan. Ryan suggested, ‘You don’t need healthcare because you have an iPhone.’ It was a recent unconscientious statement by the American politician. There’s salary increases of the leaders too.

Employees of Brazil’s Judicial branch are seeing a 41% increase in their salary. And in São Paulo, the most populous Brazilian state, Legislators voted to raise their own salary by more than 26%. To worsen the situation, the same Congress who is preparing to impose a major cut in the Brazilian pension scheme, is now offering lifelong pensions for its members after only two years in office. Real people are being affected by poor governance.

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2022-12-09

Exclusive Interview with Stephanie Guttormson - Operations Director for the Richard Dawkins Foundation for Reason and Science

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/04/28

Stephanie Guttormson is the current Operations Director for the Richard Dawkins Foundation for Reason and Science — a foundation she joined in March of 2013. Stephanie was the leader of an award winning student group at the Metropolitan State University of Denver which impressively brought in notable names such as Michael Shermer and James Randi to speak on campus.

Where does your personal and family background reside?

Denver, Colorado, my last name, apparently, is Icelandic. Based on the name, my heritage is Icelandic, Vikings, and those kinds of people — Scandinavian.

If we look at the landscape now, especially in North America, atheism is a rapidly growing movement. From your expert position, what seem like the reasons behind this phenomenon?

In one word for you, the internet. The internet is where religion goes to die. I don’t remember who said that. It wasn’t me, but the internet is where religion goes to die. There’s too many ways to get appropriate facts now. Yes, of course, there’s tons of crap on the internet too, but being able to debate rationally with people and get them to listen to arguments that they wouldn’t otherwise.

Also, they get more exposure to more news about the same facts. They consistently don’t see atheists in the news doing violent things. I would also like to say that it has to do with the Richard Dawkins Foundation having a movement to get people to come out of the closet starting with the Out campaign. Now, there’s Openly Secular.

I also credit people like David Silverman from American Atheists being super open about it as well as Richard Dawkins, Sam Harris, Ayaan Hirsi Ali, Christopher Hitchens, and James Randi. These are people that I know opened my eyes and open the eyes of a lot of other people.

Listening to these people and working for one of the organisations of probably the most prominent at present, you’ve probably heard most of the arguments. What do you consider the best argument for atheism?

Atheism is more of a conclusion rather than something to be argued for.

(Laugh)

Atheism is what happens when you follow the evidence where it leads, where it leads right now is to the conclusion that there is likely no supernatural force watching over us or any magical force.

Everything we’ve been able to figure out. Everything we’ve been able to verify so far has not been magic. We are still waiting for magic to happen. It hasn’t, yet. All of our progress has been the result of the method known as the scientific method, for the most part.

Even social change, you look at the situation and people think, “That’s not fair. That seems to hurt people. Let’s fix that.” The thing changes and things get better. The more we learn, the more things get better because we’re responding to evidence and the changing situations.

Humans were pretty good at doing that when they the left savannah. Now, we need to get our brains to do it and change our minds with new evidence as the new landscape changes.

You hold two bachelor degrees. One in linguistics. One in theoretical mathematics. Both from Metropolitan State University in Denver. I want to focus on theoretical mathematics because it could be technically defined as a science.

So, when it comes to having a mathematical understanding and know the scientific method more than most, does this seem to provide a bulwark for you to consider these topics of critical thinking, faith healing, and other topics along the range of pseudoscience, non-science, bad science, and real science and making that demarcation?

Religion is not the only thing that benefits from wish thinking and that kind of thing. I really hate grief vampires like Adam Miller. He’s more of a straight-up conman. “Grief vampires” are psychics, mediums, and those kinds of people. I hate them so much.

Anyone promoting any non-scientific idea boils down to a couple of quotes. One is from my friend Matt Dillahunty. He said, “I want to believe as many true things and as few false things as possible.” Also, the other probably is “scientia potentia est” or “knowledge is power.”

If you look at the general public and the method of teaching critical thinking, if you could comment of the state of critical and ways to improve education of critical thinking, what is it?

It is garbage.

(Laugh)

The current state of teaching critical thinking in this country is garbage. I chose to take logic courses and things that challenge or made my ability to think better. I can’t say I wish it were mandatory, but I wish we would encourage it more, certainly. I wish it was a core class to teach critical thinking and its importance.

The fact of the matter is any false belief has potential to do harm because it is incongruent with reality. Those things that are incongruent with reality have great potential to cause harm.

Do you think the work through the Richard Dawkins Foundations assists in the development of critical thinking to a degree?

We would always want to do more, but I think the programs we have help with it. There’s one teaching evolutionary science, where we teach middle school teachers how to teach evolution. Some think, “You’re indoctrinating them with evolution.” No, evolution requires asking a lot of questions.

Kids are interested in it because you get to ask, “Why do cells do that? Why does this happen that way?” Teaching any science, especially evolution, will lead to more critical thinkers.

When you were Metropolitan State University in Denver, you managed to bring Dr. Michael Shermer and James Randi to campus. What was that like getting people that prominent in the atheist, agnostic, and critical thinking movement to come to your university?

That was pretty surreal, not going to lie. That’s the only way I could put it. I was shell-shocked at that age. James Randi put forward a ton of effort to get to Denver. One of my heroes did something for me. That was incredible. I can’t tell you how good that felt. It is hard to put into words.

For those that don’t know, that aren’t as involved in that community. Who are individuals that you would recommend to them, and what particular texts would you recommend to them?

I would recommend Ayaan Hirsi Ali. I would recommend Richard Dawkins, Obviously.

(Laugh)

I would encourage them to find a book, How to Think About Weird Things. That’s a good book. Lying by Sam Harris, that is pretty decent. God is Not Great by Christopher Hitchens. I would probably have them take any logic book, really, for those that are academically inclined.

They have them in different levels like “Logic for Dummies” all the way to a serious textbook. They all touch on the same things. Also, they should learn on how to be persuasive and how arguments work has been helpful.

What are some of the other ongoing activities and educational initiatives through the Richard Dawkins Foundation?

We have a ton of videos on our YouTube channel. Tons of videos of Richard and other people with loads of information about science and evolution, but everything is in English. There weren’t subtitles in other languages until we had the project to translate as many videos into other languages as we could.

We have many videos now in Spanish, Arabic, Chinese, Russian, and so on. We have lots of languages. This is all done by volunteers around the world. Some of them as far away as Pakistan helping us translate videos. We get a translation and have someone double-check it. It is translated and checked by at least two people.

Even the English videos, we have to do the language in English first for something to be translated back for the translators. Those are some of the most important to get right.

Is there an unexpected large following in the Middle East and North Africa region?

We get quite a bit of people from that region contacting us more to get more involved with us.

What initiatives are you hoping to host and expand into the future for the Richard Dawkins Foundation?

Currently, we are merging with the Center for Inquiry. We’re not planning on launching anything new at the moment because we’re in process of this merger.

You have appeared monthly on the Dogma Debate radio show and the Road to Reason TV show:

I stepped away from both for a bit because I had some mental health stuff to deal with first. I will be back for the Dogma Debate show soon. Same for The Road to Reason TV show. I am booking Richard’s touring now. It takes most of my time at the moment.

Apart from professional capacities, what personal things do you hope to continue for your own intellectual enjoyment?

Next, I am going to start a video. I have a new target. As you probably know, I went after a man named Adam Miller. He sued me because I said he didn’t have magic powers. I won, hilariously. There’s this other little dumb fuck who I found on the internet that I want to go after. He claims to be a medium.

I want him to stop taking advantage of people. He’s a grief vampire. He’s one of these assholes that goes around saying, “Oh, I hear the letter F… coming out of my ass.” You are a smug prick and are taking people who are vulnerable, fucking with them, and taking their money when you do it…You need to stop.

Those people are despicable and immoral. You want to talk about how pseudoscience harms people. You don’t tell vulnerable people things that they want to hear. That can fuck with their emotions, especially pretending to speak with loved ones that they have never met. It is disgusting. It is despicable.

Historically, pseudo-scientific, non-scientific, and bad scientific views had negative consequences. Sometimes very big ones. It’s around now. It has been around in the past. Those around now, by implication, have been around in the past. What are the worst ones that come to mind for you?

Psychics are really bad, but they don’t seem as bad because you see the holes in the wall. The really bad ones are those that take advantage of people, such as John Edwards. They are the worst from an immoral perspective. I think the most harmful are medical ones.

The anti-vaccine movement by far is the most harmful pseudoscience movement that we’ve ever seen. It is followed very closely by chiropractors or any kind of “healing acupuncture.” That kind of stuff. Medical pseudoscience by definition is the most harmful, no question — if you’re talking about harm.

The medical stuff scares me to death. Mostly because we have people here that are extremely desperate to get better. They are putting their money in places they shouldn’t, many times.

Thank you for your time, Stephanie.

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2022-12-09

An Interview with Emily Newman — Communications Coordinator at American Ethical Union

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/04/24

As our correspondence has unfolded, I have discovered that, not only you but, your family is steeped in ethical humanism, and ethical societies. So what is the deal? Where did your family first come into contact with ethical humanism?

My parents were married at the Brooklyn Society for Ethical Culture by an Ethical Culture Leader (our form of clergy) and became active members after having children. My father had been raised Jewish and my mother had been raised Catholic but both identified more as humanists/non-theists and had heard of Ethical Culture. They wanted their children to be part of a caring, multi-generational community in the neighborhood. My brother and I both graduated from the Sunday school and became teacher assistants as teens. It was reassuring as a kid to learn about the other Societies and the national organization, American Ethical Union, to know that I was not alone.

Ethical Culture started with Felix Adler. When was your first encounter with his ideas? What definition really stood out for you?

I learned about Felix Adler, the founder of Ethical Culture, and his colleagues as well as various freethinkers and social justice advocates. We use Ethical Culture and Ethical Humanism interchangeably so I was not aware of how “Ethical Humanism” began. I define Ethical Humanism as a philosophy that uses reason and ethics to shape our relationships with each other and the world.

We’re on the Americas Working Group for IHEYO together, along with other people. Personally, what does IHEYO mean to you?

IHEYO is a way to expand my knowledge of humanism and its impact on the world. As individuals we are always developing and as local communities we are always sharing, now we can learn and do more by connecting with each other internationally. I worry that we too often stay in our bubbles because they are safe and familiar, but by participating with IHEYO we become aware of the many ways humanists are similar and different across the globe and how we can inspire each other.

How does ethical humanism better deal with the profound moments of life — birth, rites of passage, death — than other ethical and philosophical worldviews?

From my experience, Ethical Humanist ceremonies are more personal than religious ceremonies. There aren’t traditional passages or rituals you must follow. The event is developed by the teenager, couple, or family to best represent what is needed and wanted for the people celebrating. That makes each celebration unique and special. We add our talents, we add our quirks, and we add our creativity to make it about that moment with those people.

Who seems most drawn to ethical humanism? What are the main demographics?

We draw people who strive for equality and human rights. Politically we have mostly liberals and progressives. I think ethical humanism is attractive to all ages, ethnicities, genders, races, abilities, and socioeconomic statuses but that is not always reflected in our organizations’ membership due to restraints on transportation, time, and money.

Who/what remain the main threats to the free practice and advocacy of ethical humanism to you?

I think we need more strong humanist leaders, spokespeople, advocates to broadcast the message and organize the communities. If we don’t join together to strengthen our voice we will be drowned out by the voices of others who disagree with us, misrepresent us, or push their own agendas. I’m proud to work with The Humanist Institute to train such advocates and promote the humanist life stance.

What are your hopes for ethical humanism within your lifetime?

I hope that Ethical Humanism becomes more widely accepted and promoted across the world. I’d love to not have to explain humanism to people because it is being taught and discussed openly in schools, government, communities, etc.

Thank you for your time, Emily.

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2022-12-09

Evolution vs. Creationism via “Scientific American” E-Book

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/04/18

Scientific American published one short e-book, Evolution vs. Creationism: Inside the Controversy. It relates to the perennial social controversy, creationism versus evolution. Where the substantive evidence supports the bottom-up theorization around evolution rather than the top-down face value plus scriptural assertion from numerous religious sector from the religious subpopulation, not all, by any stretch, but, many, many religious folks, especially in America and the Muslim-majority countries adhere to creationist or quasi-creationist perspectives on the development and speciation of species.

In the world at large, evolution remains the minority view. Creationism remains dominant. Why? In-built agency detection mechanisms, legacy of fundamentalist-literalist interpretation of holy scripture, indoctrination of youth reliant on inculcation of ignorance to keep congregations at a low cultural level, newness of On the Origin of Species by Means of Natural Selection, or the Preservation of Favoured Races in the Struggle for Life, many reasons exist. What’s the solution? It depends on what you want and how you define the problem.

From the experts in biological sciences with full comprehension of evolutionary theory, and who have encountered the counterarguments in continual barrages from minority sects of the religious population that claim to speak for the totality of religious believers, well-funded fundamentalist preachers and literalist doctrines argue for the young Earth and the top-down narrative provided by literalist readings of the Book of Genesis.

Also, time is a big one. If a philosophy exists for a long time, more than others, and more people happen to believe in it, then the truth might have a hard time overcoming the continual message of top-down design. We seem hardwired, or wet-wired, or evolved to perceive patterns without appropriate natural reality to the pattern, outside of the conceptualization in our mind’s eye.

Back to this book that you should be reading instead of this, the controversy for evolution and creationism, among the majority of qualified professionals in the biological sciences — which can sound like argument from authority, but seems more akin to argument from authoritative authority, those with relevant expertise rather than irrelevant expertise or no expertise — amounts to ‘controversy’ because the unanimous vote is “for,” or “aye,” rather than “against,” or “nay,” regarding evolution.

We evolved. We remain evolved Great African apes from the Great Rift Valley. We can’t not have genetic relation in the beautiful phrase: the “Tree of Life.” It runs along Lebanon to Mozambique, and even makes for a good topic around Christmas and associated cultural celebrations. Evolution is like a random cousin from a faraway country, who barely speaks your language, hardly knows your culture, and stinks, but you come to grips with them because you realize, to them, you barely speak their language, hardly know their culture, and stink.

There’s a distant, yet deep, kinship in an evolutionary framework. It speaks to the commonality of everyone, but without reference to things outside of confirmed natural processes, except in idle speculation for fun. Humanism speaks to the same impulses. It describes, at least in its core values — not everyone agrees to the letter of the law, one common species — not ‘races,’ whatever that means — with common evolved cousins and common ancestors in a massive Tree of Life spanning up to 3.77 billion years ago. Wow. So yea, life is super old and evolved, not young and created all-at-once in an act of creation only a few thousand years ago. (I’m bad at endings.)

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2022-12-09

An Interview with Ariel Pontes — Chair, Americas Working Group, IHEYO

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/04/15

Tell us about your family background — to give some groundwork.

My mom is a singer/actress, my father is a music graduate who became a tax officer when I was born. Everyone in my family is nominally Catholic and I was also baptized, but my family never went to church except for special occasions (wedding, baptism, etc.). Brazilian Catholicism, however, is very syncretic, and in the southeast of the country it is deeply influenced by “Kardecist Spiritism” (especially in my family), which is very popular but not very organized new-age/christian-universalist religion. Everything I learned about spirituality was within a spiritist framework.What is your preferred definition of humanism?“A movement that promotes secular ethics as a means to achieve peaceful coexistence between people of different social backgrounds in an increasingly diverse society”How did you find and become involved with the humanist movement?I have always been very interested in spiritually, the meaning of life and deep questions of this sort. In my teenage years I talked a lot to my grandfather about the afterlife and communicating with the spiritual world, went to the meetings of his cult and watched all documentaries about the supernatural that aired on Discovery Channel (or similar). I quickly became obsessed with having first-hand supernatural experiences. I could never, however, experience anything more than sleep paralysis and semi-lucid dreaming, so I started wondering if the people who claimed to communicate with the spiritual world really weren’t just fooling themselves and if the skeptics in the documentaries were right after all. I started challenging them, with the best of intentions, and proposing experiments to check if their experiences really were real, and I was met with excuses and antagonism. I eventually became an atheist and was very frustrated at religion. Years later I got tired of hearing arguments based on superstition when discussing ethics and politics and I started looking for groups that promoted secularism. I joined LiHS in Brazil but never got very involved. When I migrated to Romania I went to atheist meet ups to meet locals and eventually joined ASUR and AUR (local Humanist NGOs). In a few months I attended the Humanist Eastern European Conference and discovered Europe had a thriving Humanist movement incomparable with anything in Brazil. Since then I became determined to promote Humanism in developing countries such as Romania, Brazil and Latin America in general.What have been the main benefits of being a part of IHEYO?Being in contact with members of much more developed organizations and learning from them. I’ve learned a lot in a short period about what volunteers on the ground can do to promote Humanism and also about the politics and bureaucratic aspects of growing as a member and exerting influence in a big organization. The main benefit though is probably the sense of accomplishment of working towards something that I believe in and being able to see the fruits of my efforts.Now, you’re the chair of the Americas Working Group (AmWG). What tasks and responsibilities come, or will come, with this position? What is the purpose of the AmWG?The purpose of the AmWG is to promote Humanism in the Americas, especially among youth. The means by which we try to accomplish this are up to us to define. Our main strategy at the moment is to collect data about Humanism in the Americas and do knowledge transfer. We’ve created an online form where Humanists throughout the Americas can provide their contact info. We then contact them and schedule video calls where we learn about their activities, structure, etc. and teach them about the successes and failures of more mature organizations, making suggestions when we think it’s appropriate. Another long term aim is to promote more international collaboration among organizations in the Americas, in particular Latin America. We hope to eventually be able to organize a Pan American conference somewhere in Latin America. In the present the AmWG administration is still disproportionately U.S. based.What are the main threats to the practice of humanism in Romania and in the Americas?The religious right and populist politics are a constant obstacle probably everywhere in the world. In Latin America, Catholic ethics and the anti-abortion narrative are very powerful. The rise of right-wing Evangelical Christianity, partly influenced by movements in the United States, is also a big problem in Brazil and has resulted in tensions with local African religions which are accused of witchcraft. Endemic criminality also contributes to skepticism towards human rights and the rule of law, which is extremely dangerous. In Romania, on the other hand, most problems seem to stem from a rural, traditional mentality. Difference and strong individuality is usually seen with skepticism and antagonism. Here, as opposed to Latin America, anti-LGBT discourse is a bigger problem than anti-abortion discourse, for example. The public funding of religion is another problem Romania faces. Humanists are divided when it comes to the solution to this problem. Some think we should fight to be recognized as a religion and get funds as equals, as is the case in Norway for example, but others think we should just fight to stop financing of religions altogether. I personally find the latter more unrealistically ambitious (though both are unrealistically ambitious).Who have been the most unexpected allies for the humanist movement in Americas?When I became active in the Humanist movement I quickly realized it was an extremely Eurocentric movement. It is of course only natural for historical reasons, and this is not accusation, but I was a bit disappointed. Fortunately, however, I very quickly realized that the mostly Western European leadership was very aware of this and fighting to change it. Every time I meet Humanists in international events, I quickly feel they are allies. In the AmWG needless to say I am learning a lot from the U.S. Americans and I am grateful about how committed they are to helping Latin America. Unexpected is a strong word though, after all I can’t say I had pessimistic expectations. But I am positively surprised with how much focus the U.S. and Western Europe put in reaching out to the developing world.

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2022-12-09

Peshawar, Humanism, Poets, and Coming Together

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/04/08

In Peshawar, there are poets who advocate for humanism in the literary world. To many youths who have grown up in a system with humanistic values — Unitarian Universalist, secular humanist, humanist, humanist Judaism, ethical culture, ethical society, ethical humanism, and on, and on and on, and on — the idea of advocacy for humanism might seem extraordinary.

Why would someone need to advocate for something so basic, so instinctual, and obvious? Well, it depends. Humanism is a super-minority in most areas of the world, and definitely regionally and globally. So its various manifestations, its sects, will reflect this too. When a Jehovah’s Witness or Mormon Elder or Sister comes to the door (often in 2s), they are advocating.

“Have you checked this out? Don’t you want to see? These are some of the wonderful blessings the Heavenly Father has bestowed upon me,” the pitch might go. But take an area of the world such as Pakistan, the majority of the population, by a vast margin, are Muslim. And like other places in the world, whether the religion of peace or the religion of love, or otherwise, internecine conflicts, historically, globally, and currently, spark, fuel and maintain, and, sometimes, extinguish (often their own sparked), conflict.

So humanistic values such as those universal values seen in the UN Charter are desired by many in the international community, especially those with the ability, sense, skills, and talent to see beyond their borders, make sense of the external information, and to transmit the problems and promises of the expanded vision. The artists and culture formers at various levels of achievement and capability perform this function.

In Peshawar, the poets have been advocating for this spirit. Progressives, humanists, speak to the needs of the citizenry. They are essentially democratic in view and thrust. That runs back to the UN Charter, which, informally, runs back through some contents of most religious traditions, I guess. I don’t know these names, which is unfortunate for me. I am culturally deprived here. But a recent event paid tributes to the “two Pashto literary giants Alif Jan Khattak and Saifur Rahman Salim.”

Their literary works contributed to progressive, so humanist in part, values in the world, which, in a largely religious nation with religious conflict, is a fresh thing to read. Khattak was a “brave woman” who wanted women to have their voices raised, heard, and freedom realized in the country.

Salim was, by the account in the hyperlinked article, was a remarkably prominent poet among the Pashtun progressive poets. He had a fluency and ease of comprehension upon reading him. In other words, he was so good he was accessible. And what better way to reach a broad audience in a compassionate, warm, intellectual, and public way? Sagan fans, anyone?

Both of the literary giants “wanted equality and justice for people…[and] advocated [for] a social cause and both believed in a free society where people could enjoy equal rights.” And I never knew of them, or about them, and I assume most people reading this are in the same state, but others around the world are in the same struggle, which goes to show, maybe a message from me that, things can be done alone but require Herculean efforts; so our best bet is to band together at an international level — and IHEYO can help.

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2022-12-09

An Interview with Danielle Erika Hill

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/04/08

*This interview edited for clarity and readability.*

Scott Douglas Jacobsen: So we’ve been talking off-tape a little bit about demographics and the situation in the Philippines, and political and religious issues. But first, I want to take a step back and ask, “Do you have a background in humanism or non-belief? How did you have this as an awakening for you as the right philosophical and ethical worldview for you?”

Danielle Erika Hill: My entire family is Catholic. But it’s not the whole fire and brimstone Catholicism.

SJ: [Laughing].

DH: Really, it is more along the Protestant work ethic.I grew up with my extended family. My aunt — who I was closest to — was a chemist. In that household, there was this idea that God created everything, but science helps us understand what He created. So for me, faith and science were never at odds with each other. It also helped that I had a mom who told me, “Everything in Genesis, take it metaphorically.”

SJ: [Laughing].

DH: “The people who wrote that, whether they wrote it. They didn’t have the scientific tools that we have now.” So I always looked at The Bible as an [Laughing] anthropological work…

SJ: [Laughing].

DH: …that showed people’s worldviews from far off. And philosophically, they may have had good points, but don’t believe in the historicity of all of the things there because a lot of them didn’t know what they were talking about.

SJ: In America, there was a biologist, Stephen Jay Gould, who came up with the idea of the “Non-Overlapping Magisteria.” The “Magisteria” are science and religion. Of course, they are non-overlapping. They do not mix. They deal with different domains of discourse…

DH: Yea.

SJ: …in terms of how one approaches the world. So from your family background, with the family member with scientific training in chemistry, studying the natural world, and the highly liberalised form of Catholicism with Genesis taken as metaphorical, I am taking that as indicative of a healthier approach to upbringing or raising a child in a religious household.

DH: Yea definitely, but the thing is I was one of the lucky ones, because this is not how a lot of children were raised. A lot of people took Genesis literally — down to the whole ‘people are made of dirt’ thing. I spent 10 years in Catholic school. We were taught this as a theory of creation. I was in 6th grade at that time, and I just shot my teacher down when she did that. I had a lot of arguments with the nuns when I was in high school. Fun times! [Laughing]

SJ: What were some positive moments of religious upbringing for you? What were some moments of camaraderie, where you found fellow non-believers — a community of friends?

DH: Well, okay, what pops out is this retreat we had back in 2nd year — I should probably give a little background on the Filipino educational system. Right about now, it is K-12. But when I was back in school, there was only 10 years of education. Like 6 years of elementary school, 4 years of high school, and off to college you go. When I say sophomore high school, that’s probably like middle school to you guys.

So that retreat we had in sophomore year. I was talking to this person, this brother. And I was telling him that a lot of people find God in the church, find the presence of God in the church, and looking at the cross and all of those icons. But me, I find God, the presence of God. I was still believing back then. I find the presence of God in nature, in trees. This is where I feel church is. This is where I can commune with God.

He’s like, “That’s understandable. The Buddhists feel that way too. Sometimes, that’s true.” There are Liberal religious people who take something from the Buddhists and put it into their worldview. In that same retreat, I was able to reflect on the fact that a lot of people worship a concept of God, but in different ways. So I thought maybe it’s not — or we’re not — worshipping different sorts of gods. Maybe all of these religions are just us are looking for the same thing, but just in different ways. I had that notion back in high school. That was pretty weird to my more Catholic colleagues back then because to them, “They are worshipping the wrong God.” Especially for those raised in the really conservative families — the whole tolerance thing is a scale.

It also helps that when I was in 3rd year, our religion teacher taught philosophy because a lot of the saints in Roman Catholicism, they were philosophers — St. Augustine and stuff. I don’t think we were taught dogma much. I remember being taught philosophy, good management, good conduct, and Christian living. There was a little dogma in the religion class, but it was more how you should conduct yourself in the world as a good Catholic. Our school had this emphasis on human beings as the stewards of Creation.

We should take care of others and the environment because this was something given to us to take care of. I think that when I discovered humanism as a philosophy in university, it just fit in, just was a logical progression. I lost the God, but I did not lose the philosophy.

SJ: Do you find value in the philosophers such as Augustine, Aquinas, or Anselm, for instance?

DH: Not so much, I tend not to delve too much on philosophy. I understand, though, that they can be of help. I think, really, that if religion wants to be a healthy force, maybe philosophy should be taught rather than dogma because philosophy teaches you how to think, not just what. It is teaching you what these guys thought, and why, and the circumstances in which they thought rather than “this is what you should think because he said so”.

It at least gives you a pool of worldviews to choose from.

SJ: Do you notice that tendency in more orthodox — I’ll say — friends growing up, of fundamentalist upbringing — so Genesis is literal, back to that point — in the humanist community, in the atheist community, at all? And in what way, if so?

DH: Oh yea! What I am seeing, there is certainly an effect on the psyche. The more fundamentalist the environment you were raised in, the more militant of an atheist you turn out to be, probably because you are frustrated in what happened.

SJ: That’s a really good point. That’s a really good point.

DH: Because there’s that whole being angry…

SJ: [Laughing].

DH: …because they feel like they’ve been duped for so long, which is why we’ve got a couple of therapists on our team. Jinjin Heger, she’s going to be talking in the conference. So she volunteers to talk to people, give them therapy, because she knows these people are going through a tough time with the whole losing their religion thing. I have talked to people too. My best friend, when he lost his faith — there’s this sort of bitterness that remains. Among the more orthodox friends, what I am seeing is a lack of critical thinking. When you’re raised with information being force fed into you, and it is the authority, and this is the authority you should listen to, because they’re the boss, especially children here — and this is not religion, this is more on culture. With children, there’s still the tendency to think of them as things to be seen, not heard. Children should listen to adults. It is a hierarchy. There’s this whole military ‘obey before you complain’ thing. We’re the adults. You’re the kids. You follow us.

I think a lot of them took that into adulthood, even when they lose their faith. So you have to give them something else. Part of it is — and I think there’s a better word for it — re-education of the mentalities that you learned, so you can learn a new one to be a humanist or a non-believer properly.

Because otherwise, you’ll still be a stupid, but a Godless stupid.

SJ: [Laughing] I agree with you. Let’s talk about some of the stuff that we talked about off-tape.

DH: Okay.

SJ: We talked about demographics in the Philippines. I want to add one thing we didn’t talk about off-tape. But! In Saudi Arabia, there was about 5% of the population are non-believer, maybe even outright atheists, which has been listed recently as a terrorist offence or it is a terrorist act to be an atheist in Saudi Arabia, where maybe 13 other places it is the death penalty.

And we were talking. I asked if it .1% or 1% of the population that are non-believers. You said, ‘It is hard to say.’ Can you extrapolate further? Why is it ‘hard to say’?

DH: Okay, it is hard to say because there hasn’t been any in-depth study of the non-believing population. I think it is high time somebody did. There’s no official study that exists, that I know of. But what I can say is that there are a lot of people who are active in the secular community, and there are a lot of people who are actively saying they are not religious.

Others will say that they are non-religious, but spiritual. Many will be hesitant to call themselves atheists. Atheists get a bad rap over here. It is over 300 years of demonization thing coming from the Spanish.

SJ: Wow.

DH: But there has been a resurgence, especially among the more artsy communities. There’s been a resurgence of more Indigenous art. And a lot of the pre-Spanish mythologies are being re-told. I think that helps out a lot. I think of what happened to a lot of people in Europe. Most of the countries in Europe are secular already, even though they started out really religious. I have many foreign secular friends asking me, “Why hasn’t that happened in the Philippines yet?”

I said, “Maybe, it has to do with you having outgrown your gods. Our gods were taken away from us. We didn’t have the chance to outgrow them.”

SJ: Right.

DH: I think it’s Stockholm Syndrome.

SJ: [Laughing].

DH: back to demographics, there are a number of people. But I can’t say how much. HAPI has 18 chapters, I think. Most of those are in the Philippines. So you’ve got people really openly secular. But the thing is, I can’t say that everybody who works in the secular sphere is an atheist because what we in HAPI have is a big tent policy. We accept all faiths. Our humanism is like, “As long as you would put humans over dogma any times those clash, you’re considered a humanist.”

Yea, so, we’ve got some people who still believe in a God, or in a Creator. We don’t really talk about that subject much anymore in the HAPI forums because, to us, it is not important. It is not important what you believe. It is important what you do. If your belief in a higher power is helping you become a better person, if it helps you become a better human being, then go, no problem!

Our tiff is with the people who use their faith to hurt other people. That’s what we’re against.

SJ: I like to think of it as big humanism and small humanism.

DH: Yea, yea. I’ve heard in Europe that a lot of the secular communities, a lot of the humanist communities, are having trouble reconciling the two. I think we in Asia have done an okay job of it.

SJ: What do you think is the backdrop that provides that better ease into harmony with different and more flexible humanist values rather than a more restricted form?

DH: Well, I’m not sure. I’m thinking culture. I suppose because Eastern and Western cultures and values are very different. Here, people are more tolerant and more open of each other because it is in-built. You do your thing. We’ll do our thing. What the Muslims would say is, “You have your religion. We have our religion.” That’s why in Manila you see one of the biggest mosques in the Philippines right, like, a block away from one of the biggest churches in the Philippines.

So it’s pretty open. The fact that Muslims and Christians can live together and not hate on each other. That’s a big thing. It goes a long way with the whole tolerance thing. I suppose it also has something to do with the fact that everyone in Asia knows there are a lot of religions in Asia. It’s like, “Okay, cool bro!” That’s why what I said earlier happens. Having a different religion is cool, but having no religion is like-[Gasping]!

SJ: Emoji-worthy. Last question, you are the main organizer for an upcoming conference — I may be misremembering this part, which is for the Asian Working Group of IHEYO.

DH: Yes.

SJ: Oh thank God [Laughing]! Okay, so who are some highlights? What is the theme? Why organize it?

DH: [Laughing] Okay, so The 2017 Asian Humanism Conference happens every year. It is the biggest event of IHEYO Asia. Last year, it was in Taiwan. The year before that it was in Singapore.The year before that it was in Nepal. The year before that, it was in the Philippines again, but it another part, in the South. This year, it is going to be in Manila.

And we’ve got a lot of speakers right now, and a lot of people from HAPI, because it coincides with an event HAPI was already planning for, like a homecoming thing. So we’ve got people working with us who are flying all across the globe. I think it is going to be a big thing right now. I am really excited for it. The theme is “Game Changers.” I crafted it out of the notion that these are the people who are changing the world a little bit at a time with their work.

We’ve got David G. McAfee, who is a really influential Facebook celebrity in the atheist community. Lots of atheist writings under his name. We’ve got David Orenstein, chairman of the American Humanist Association and its representative in the UN. We’ve got a lot more people coming. Humanists from different parts of Asia, who we want to tell us how it works over there and the challenges that they face.

We want to bring people together and to see the different ways humanism is done there and how we can help each other out. I want this to be a networking thing, and maybe the guys over in one country want to do projects with guys from this other country. I think connection is now more than ever important because humanists are spread all over the globe. And there are so few of us compared to the rest that it is good to be able to stick together and build up a community, and that’s going to help us be a little more — how do I say it? — prominent, I guess.

Instead of being fringe groups, instead of being seen as the Other, we can pass into the mainstream. The important thing is that people should know that we exist, especially in countries that don’t think we do. In the Philippines, free speech is very highly valued. So I think this is the perfect platform for it. Did that make sense?

SJ: Yes, it did. Thank you for your time, Danielle.

DH: [Laughing] Okay. Thanks Scott.

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2022-12-09

An Interview with Yvan Dheur

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/04/08

You’ve spoken on humanism in Europe. My common assumption is Europe is more non-believing than other areas of the world. Is it more humanistic as well? I would assert the fact, but want to make sure.

Yes and no. Non-believers, humanists, atheists, secularists, freethinkers and rationalists are the fastest growing life stance or ‘religious group’ — except that we define ourselves by its opposite: — the absence of religion. We use the denomination philosophical community or a non-confessional life stance.

In terms of our community in Europe, if you ask a Chinese official there is no religion in China. If you ask for an atheist or humanist youth group in China, you are referred to the Communist Youth organisation.

From that perspective, Europe is certainly not the region where there are more non-believers. It is quite hard to measure; most religious people in the world tend to be cultural believers, they celebrate transition rites like marrying and do funerals within their religious spaces but do not really believe in the existence of an invisible person above the clouds that rules over everything and initiated life. They sometimes define god as the origin of life but still have consideration for the big bang theory and Darwinian evolution theory even though they consider themselves as religious.

Most believers are born into a religious community and therefore stay attached to it without living out their beliefs in a strong and literal way. It is also true that every religious community has its own die hard, radical, fundamentalist “far right religious” members that live out their beliefs in a very extreme and literate way and often have little or no tolerance for other beliefs.

Many Europeans are culturally religious and if asked about the origin of life or the universe, or life after death, they tend to understand the value of science and are convinced of those basic principles taught to us in the spirit of rationality, free inquiry and humanism.

There are only two countries in the world where non-believers are officially recognized in the exact same way as “religious” life stances are: Norway and Belgium. In these countries humanists, atheists, freethinkers and non-believers have exactly the same rights as religious communities do, they are state funded, housed and allowed to organize themselves and offer services to their community in the same way religious communities are. Other countries in Europe function differently. They have organizations (sometimes huge ones) but funded as “cultural organisation” or “youth organisation” (like in the Netherlands) or by membership fees and gifts from the local humanist community in response to campaigns and fundraising (like in UK). It is undeniable that there are many non-believers in Europe. It is complex to define precisely how many because of all the people born in a religious community who do not believe but also people changing religion because of marriage or conversion. The vast majority of religious people do not believe firmly in everything that is written in the holy books but they agree with most scientific discoveries on the origin of life, afterlife, evolution of humanity and so long and so forth.

On the other hand, Europe has always been the epicentre of humanism and humanist knowledge creation, science and non-theistic thinking. The enlightenment and the strong evolution of science enhanced this humanist identity. From the ancient Greek philosophers to the post-modern scientists, we do have had a great deal of responsibility for the advancement of science, reason and non-believers in the world.

By wanting to increase humanism in Europe, we’ve define a problem and posed a solution. How severe is the problem? How does activism and advocacy for humanism in Europe solve the tacitly proposed problem?

I would not have phrased it in terms of us wanting “to increase humanism in Europe”. We do not believe in god or any magical/supernatural higher force defined as origin of life, morals, living creatures or what so ever. We observe that more human beings cease to believe in this magical concept and are happy with that; their atheistic life stance tends to be dominant or very fast growing at least. It is not the belief in god as such that seems to be problematic, but rather the consequences of that belief in terms of behavior, coexistence, values and directions that civilizations are taking. Religious communities have certain values that are often rather positive if they concern basic moral issues, like “do not kill”, “respect thy family, neighbour, friend or enemy”, be honest, help each other, do not steal, and so on.

What tends to be more problematic is that every religion claims to be ‘The’ only truth and that most holy books tend to suggest that people who do not adhere to that particular book, should be tortured in cruel ways or stoned or slaughtered or exterminated. In the history of humankind, religion has certainly not been the only tool to invite civilizations to engage in wars, but the study of conflict has taught us that every war and conflict where religion is involved, ‘miraculously’ tend to be more violent, more bloody and lasted longer. So yes, religion can be, and often is, a catalyst for conflict, since by definition it claims to be the only truth and claims other beliefs to be fraudulent.

We also observe that in situations where religions want to define rules for society and mingle with state structures that many problems emerge in terms of the coexistence with other religious communities. Separation of religion and state is a value that is important to our community but from a theological point of view we observe that this concept tends to be problematic for most of the major religions. Be it through the sharia (together with riba and fikh), the canonic law (used for instance to protect the many pedophile priests when they are molesting children), the halakha (Jewish religious law), or any other “legal” religious interpretation, these system do not adhere to the Universal Declaration of Human Rights and are often in contradiction with secular, modern legal systems at all.

In the history of mankind and its relationship to the sacred currents, trends and (d)evolutions emerged. In the sixties we saw a rather strong expansion of secularism worldwide, as a consequence of the evolution of education and the economic boom. In the seventies, in reaction to that, we observed the emergence of rather radical fundamentalist “anti-evolution” religiosity very opposed to secularism and the advancement of liberties and freedom movements. The radical Islamic trends but also the strengthening of far-right Christian and Jewish movements re-emerged and grew rapidly. These emergences and regressions have occurred cyclically since then.

Today at the EU level we observe radical Christian groups working together with radical Islamic fundamentalists on common agendas — like the ‘pro-life’ one, (for which read anti-choice, anti-abortion, anti-family planning and anti-stem cell research).

Most Humanists in the world were raised with critical thinking and free inquiry as mental tools of intelligence gathering. They often have the feeling that there is no need for humanist activism because you cannot fight or engage against something that does not exist. I myself was also a bit sceptical as an adolescent, thinking most people on earth where not believer anymore and those who did clearly lacked of understanding and education, or at least the necessary critical thinking. When I discovered how strong religious lobbies were and how strongly they where intending to promote their religious values all over the world (often in unethical and disgusting ways), I realised it was extremely important to engage in the fight against bigotry, religious extremism and dogmatic ideologies. When I look at the situation of the world in regard with humanitarian issues, conflicts, international politics, the rights of women and gender equality, and so long and so forth, I am more then ever convinced there is a lot of work to do and it is crucial for as many individuals as possible to join the fight for freedom and against intellectual constriction caused by religious worldviews, the rise of political populism together with religious radicalism.

As if collective intelligence could not evolve on a constant and steady base but needed to evolve as a string made of patterns of evolutions and devolutions.

What are the common examples of restrictions on the open practice and lifestyle of the ethical and philosophical worldview of humanism?

Donald Trump, making the availability of abortion services not mandatory throughout the US and turning down US funding to women’s rights project (purely from a religious extremism point of view). Erdogan, in collusion with the far right religious lobbies behind him, suggesting women should make as many kids as possible and that abortion is wrong because the Turks should multiply. Putin giving basically all power to the orthodox church and censoring the LGBT community, almost legalising the beating up of gay people. Blasphemy laws existing in too many countries in the world. The Vatican protecting pedophiles very openly and actively all over the world. Saudi Arabia voting an “anti-terrorism” act with the first sentence of that act saying atheism is the worst form of terrorism and should be punished by death. Shall I go on?

Every day all over the world, our values are being neglected, reprimanded, censored. Atheists, Humanists, Freethinkers, and Secularists are being threatened, molested, arrested, tortured and murdered…

Shall I go on?

Who have been unlikely allies in the spread of humanism, in your experience?

Intelligent people, scientists, independent woman, LGBTQI-community, journalists, enlightened intellectuals, academics, progressive forces, young persons (due to their strong capacity to rebel and evolve), freedom fighters, whistleblowers, democrats and enlightened liberals (who understand the philosophy of liberalism and are not blunt followers of what their rich environment told them to do), sometimes progressive religious people have adhered our values of freedom, and many others, anonymous freethinkers, freemasons (non-regular). But also in a contradictory way, the far-right religious extremists… Sometimes I even think they are our best allies, like the previous pope or these silly youngsters that explode themselves in the name of the invisible magical power in which they believe. The more religious idiots gain visibility the more the rest of the world is turning towards our values, our freedom our liberty and is gaining respect for other beliefs, other ways to interpret life.

Religion is doomed to disappear where intelligence is evolving, so the more narrow-minded religious entities become, the more the people will want to evolve in peace and to coexist with their fellow human being, whatever their colour, religion or wherever

they come from.

How can people get involved and donate to the movement for humanism in Europe?

There are many ways to get involved. First of all, by becoming a member of our community through media and social media, becoming a member of the mailing lists and following our groups on social media. Come to our events, meet other fellow freedom fighters and become a part of our network. Write texts for our media. Specialise in topics that interest you. Read books and reports related to values and topics that are of interest. Never turn to a constructive discussion with like minded but even more with religious people, ‘from discussion come the light’ said Voltaire. Learn about the relationship between religion and state, about religious values, religious conflicts and about the positive and negative impact of religions in the world. Learn about humanist values and learn to be critical towards them, -critical thinking and free inquiry form the core of our mindset.

Talk with friends and family about your vision. Never fight but always accompany people with a different mindset to learn to understand ours. Show genuine interest in religious people there they often use mental concepts that may seem weird to a non-believer but a great percentage of mankind is thinking in those patterns and it is crucial for a non-believer to understand why and how religious people think if you want to help them “see the light” or at least be critical towards their own “almighty truth”.

If you are young, engage in a youth section or movement. If you are an adult, then try to engage in an adult section or organisation but always be careful for your own safety and that of your family. Study science, and actually try to study as many possible topics for as long as possible in your life: knowledge is power.

Thank you for your time, Yvan.

*Views expressed are not necessarily those on IHEYO.*

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2022-12-09

An Interview with Julia Julstrom-Agoyo — Secretary & Treasurer of Americas Working Group of IHEYO

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/03/28

Let’s delve a little bit into your background to provide a foundation for the conversation. Do you have a family background or only a personal background?

A family background, my mom loves to tell the story about how she grew up in Lima, Peru and at the age of 7 she declared herself an Atheist after finding the word in the dictionary, which was unusual because the majority of Peruvians are Catholic, though her immediate family was less religious. She was a curious child and liked to challenge the existence of God in school, to the frustration of her teachers. She was very much of an outsider in that way, but she’s always liked being different — being unique.

My dad, in parallel, went to a Christian church with his parents, but he grew up in a small, Republican town in Illinois. His parents were heavily involved in the church, in part through music, but at the height of the Vietnam War, some anti-war peace protests were organized in the small town and my dad and his family received significant backlash from the church community for having their names attached to them. His parents decided they couldn’t be part of the church anymore, so they all left and joined the Unitarian Universalist church there, which was fine with my dad since he had independently kind of already decided he was an Atheist. That’s where his humanism, atheism, kind of sprouted from. So when my dad and mom (who was studying there) met in the small town and eventually moved to Chicago — after they had a couple kids — they found the Ethical Humanist Society of Chicago.

So they started bringing us there because they wanted to have us grow up in a community atmosphere, where we could learn about all different kinds of religions and common values without the dogma. So they got to go to speakers every Sunday. Then us as kids got to grow up in a Sunday school learning how to be a good person. [Laughing]

[Laughing]

We got involved in volunteer projects and fundraisers, and stuff like that, and interacted with other kids who were not religious, which is really nice because most of our friends at school were religious and didn’t understand what atheists were — or were taught to fear or dislike them. We were ostracized sometimes. It was whatever kids do like saying, “You’re going to hell.” It is a hurtful thing to say to a child, although even at that age I knew I didn’t believe in hell. [Laughing] It was about community. I owe a lot of who I am today to being brought up in that atmosphere.

With your mom realizing that she didn’t believe in God, that she was an atheist in Peru in, as far as I know, a very religious culture and, therefore, society. Did she, herself, face similar prejudice?

Apparently, not too much. She grew up in Lima, which is the capital of Peru — and so maybe that had something to do with people being pretty open. Anyway, I know she likes being a different person in a bunch of aspects. She was fine standing out from the crowd. I think her family was okay with it because they were actually not too religious — my mom even says they were humanists without labeling themselves as such. Even many religious families in Peru don’t regularly go to church — they feel they can simply pray in their homes.

Your dad with the Unitarian Universalist form of humanism. From my sense of American culture, it is taken a lot more softly than being an atheist, where atheist, as a self-identification, would provide more means for someone to be bullied than if someone was a Unitarian Universalist. Not only because Unitarian Universalist takes longer to say…

[Laughing]

But also because people probably don’t know what Unitarian Universalist is. For yourself now, if I may ask, where do you stand in terms of your own take on humanism — that is most comfortable to you?

For me, I thought a lot about it the last few years. I do identify as an atheist and a humanist, but what has become most important to me in the last few years is my humanism. I see my atheism as what I don’t believe in; I see my humanism as what I do believe in, which is much more important because I have a lot of religious friends. I don’t think our belief or non-belief in God is too important in a way.

So what ends up bringing us together are common values, which is what humanism is all about, that’s where I got my values, I think. It shifts the focus, which I think is more important these days with what’s happening around the world — what brings us together, where do we have common ground, what’s important, and don’t focus on what’s not important. God is not important to me, but I know it is important to a lot of people.

I don’t want to minimize that. For me, the fact that I don’t believe God exists is not the most important thing.

Now, you’re part of International Humanist and Ethical Youth Organization (IHEYO). Together, we’re on the Americas Working Group for IHEYO. What other, if any, humanist organizations are you involved in? What roles and responsibilities come with them — stated and unstated?

I am involved with 2 or 3 that are all connected. I am part of FES, which is the Future of Ethical Societies. My role in that hasn’t been too prominent because I spent the last year abroad, so I was limited in the things I could do. I did join FES after high school basically, and started going to the yearly conferences and was involved in planning in some of those conferences — not as of late, but I did have some roles.

For a year, I was the liaison to the AEU, American Ethical Union. My responsibilities in that were to call in on some of the AEU board meeting calls, which were very long. I’m not sure if I added too much to them, but it was interesting to see how they work, what kinds of things they do, and what those calls are like. I did attend the AEU conference in Chicago. I helped lead a workshop along with Emily Newman.

I was a FES representative for resolutions AEU passes on current events — like statements on what we think about climate change or gay rights. Now, I am back. Hopefully, I will get more involved in that, especially with the conference coming up. But now that I am also back in Chicago because I went to college in Iowa, I am now attending the local ethical society most Sundays. I listen to the platform.

There are actually some young people my age who are coming, which is exciting. Hopefully, we can begin to build the Chicago young group of the ethical humanists and hopefully get them involved in FES and IHEYO. So that’s obviously related. Then there’s IHEYO. I was involved after Xavier got us in there. He was the main person in charge of the Americas Working Group. I helped him out for a while as a secretary.

We were both working on outreach and what the Americas Working Group looks like, how we want it to look. There were leadership transitions. Now, it is looking very promising. Basically, we are looking on expanding our network. Now, we have Canada & America in North America, and South America, at the same time. [Laughing] It is for the first time, which is awesome.

Obviously, there are a lot of long-term goals, but, for now, I think expanding the network and working on things together, having calls, and planning. Helping where needed, I speak Spanish, so I can help with South American outreach too.

In America, within the Americas, there are concerns within the public about the ability to practice and advocate for ethical humanism, humanism, even possibly secularism. [Laughing] From your vantage, because you have a longer life history in humanism that I do, who or what do you see as the main impediments or threats to the practice, or advocacy, of humanism?

If we’re talking about the current political atmosphere in the U.S. — although, there’s a lot to worry about with our current government, I don’t think there’s too much of a threat specifically against the humanist community. I think we’re still going to do what we’re going to do. I don’t think they can do too much about us. Also, I don’t think we’re at the forefront of who they want to target. There are concerns about certain religious groups or people driving certain religious agendas, which I don’t agree with and don’t need to get into.

I don’t see it as a sincere threat to the humanist community — at least in the U.S.; there are areas in Central and South America where humanists or non-believers do see more of a threat. Maybe, I am misinformed, but I don’t think there is too much of a battle for us, comparatively. At least our society, we’re not supposed to proselytize, which we don’t — at least I don’t think we’re trying to convert everyone to our side. [Laughing] We’re trying to open our arms and let them know we exist because there are a lot of people that think like us and don’t know that there’s a wider community that they can be a part of.

That’s what a lot of people are missing, especially if they belong to a church and leave the church. They miss the community. Hopefully, they can see us as somewhere to go. Also, if you look at the numbers, our numbers are growing. They don’t have to physically attend an ethical society. But I think nonbelievers are on the rise as far as I know.

You made an important note there by saying that we don’t want to proselytize. In the question, I said advocacy was the concern. In traditional religious structures, it is encouraged for members to proselytize, which seems different than advocacy to me. I think humanism and ethical societies can advocate without proselytizing. Do you think that’s a fair and reasonable distinction?

Yes, I do. I think it is difficult, but I do think you’re right. It is just like, “How do we go about it?” It is something I have been struggling with for awhile. [Laughing]

[Laughing] What are your hopes for humanism and ethical societies within your lifetime?

On a global scale, I would like to see humanists, free-thinkers — or really anyone from any religious background for that matter — free from persecution. In the U.S., one thing I would like to see, at least in my society — maybe, other societies are going about it in a different way — is a re-energizing of the ethical action committee. I would like to see that expand and grow and become more effective because I think a lot of people come to these societies — and I know not all ethical humanists attend these societies, and they don’t exist everywhere yet — to listen to these great lectures every week and leave with things to think about from these talks.

But there’s a disconnect in actually doing things about it, especially in this day and age when we need someone — everyone — to be doing something about what’s going on. Personally, in my own society, I would like to step up in the ethical action committee and have our presence at all of the protests, have our space also used for organizing. I would really like the societies to become more involved in interfaith activities, movements — reach out to all different kinds of places of worships, e.g. churches, and synagogues and mosques, and try to bring all different religions together. I think, in 2017 and going forward, we need not only to co-exist, but also co-resist.

There’s a collective benefit in increasing mutual understanding and to be there in mutual solidarity, especially when we see Jewish cemeteries being destroyed and Muslim communities being gunned down in their mosques while they pray and Black churchgoers being shot while they also pray. I think it is important to reach out and tell them we’re there to help and increase understanding of the different religions because I think that’s a big impediment to where we’re at these days. People will fear and hate what they don’t know.

Thank you for your time, Julia.

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2022-12-09

61st Commission on the Status of Women

Author(s): Scott Douglas Jacobsen and Anya Overmann

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/03/26

At the United Nations (UN), on March 17, in their headquarters in New York, the secretary-general Antonio Guterres along with other high-ranking officials within the UN, such as the executive director of UN Women Phumzile Mlambo-Ngcuka, discussed, and emphasized the need for, women’s international parity with men.

Secretary-General António Guterres holds a town hall meeting with civil society organizations associated with the 61st session of the UN Commission on the Status of Women.UN Photo/Mark Garten

This was taken in the context of “all levels.” That is, the “political, cultural, economic and social” levels through women’s rights for women’s advocacy and empowerment. Guterres’ statements were one of the capstones and highlights during the 61st Commission on the Status of Women (CSW61).

The emphasis at CSW61 was the link between civil society and government to improve governance. So how do we improve governance for greater international gender parity?

“As societies become more complex, and as social media’s [impact continues to grow],” Guterres said, “and governments feel less and less secure because they have less instruments of control, one of the attempts is to try to keep civil society under control […] Limiting civil society space is a reaction to the feeling of governments that they are losing control of society.”

So there’s a goal for civil societies — to reach gender parity on various levels, e.g., cultural, economic, political, and social. Their goal, which is ambitious, is based on women having economic parity by 2030 rather than the comprehensive parity predicted by the World Economic Forum (WEF) in reflection on the Gender Gap Report. As we noted in 2030’s Planet 50–50:

[The] World Economic Forum (WEF) [stated],“the overall gender gap based on the index called the Gender Gap Report published each year will not close until 2186.”

That’s 169 years from now, just for predicted economic equality. Political, cultural, and social equality could take even longer in some countries. It can take multiple generations before the value of gender equality is instilled within humans in a social and cultural capacity.

We chose to write about this event because it is significant that the UN secretary-general, and not just the director of UN Women has spoken up about this advocacy for gender equality. It’s not just a women’s problem; it’s everyone’s problem.

And, of course, if you’re feeling despair in some moderately depressing times regarding the repeal of women’s rights, and progress for women, you can, as always, move to Iceland. The time machine is ready-to-go.

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2022-12-09

An Interview with Bwambale M. Robert — School Director, Kasese Humanist Primary School

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/03/18

How did you become involved in humanism? When was the moment, or series of moments, that eventually led into you becoming an open humanist?

In the early years of 2000 I became critical of religion, in the year 2000 when I started being skeptical about the natural world and things in it, was asking myself questions, asked religious people plus other people both in school and out of school and their answers to my queries did not satisfy me, so I became critical and curious of religion. Through my research online, I stumbled about humanists. Humanism/Atheism and Rationalism and since then I later joined organized humanism by creating in place a community based organization.

Was there a family background?

Yes, am from an Anglican back ground.

Is humanism demonized in Uganda, or an accepted minority philosophical and ethical worldview?

Humanism is demonized by religious zealots who want to paint a bad picture on humanism so that people can tag it and the majority remain believing that being religious is the only way to success, a great life which actually is not the case.

To some extend I think Humanism in Uganda is an accepted minority philosophical & ethical worldview.

You are the school director for Kasese Humanist Primary School. What tasks and responsibilities come with being the chairman for the Kasese Humanist Primary School?

My common tasks are:

Planning for the school

Identifying projects, lobbying for support and publicity of Kasese United Humanist Association & its associated schools.

Ensuring the workers are paid as an appreciation for their hardwork

Am also engaged in construction efforts of the schools and its sister projects.

Ensuring I coordinate the sponsored pupils with their sponsors and notifying them 3 times in a year about their progress.

When did this become a calling for you — teaching the young?

In 2010, I together with other colleagues and members of Kasese United Humanist Association, we thought it was a wise idea if we created a school and one year later we opened Kasese Humanist Primary School.

Kasese Humanist Primary School was only founded in 2011, which is a relatively short time ago, and is run by the Kasese United Humanist Association. It is a secular school grounded in science education. How does the Kasese Humanist Primary School differ from the majority of other primary schools in Uganda?

Humanist Schools and orphanages differ from religious schools in the ways below:

We teach religious education on comparative terms.

Our learners are encouraged to think for themselves and are given opportunity to think freely without any sort of commands.

We cherish evolutionary science other than creation science.

Our school welcomes learners from all religions, it matters less if one is religious or proclaimed non religious since we look at our schools as a center or source of knowledge and not a place of worship.

We have secular posters or messages on classroom walls or compounds.

We observe and celebrate secular days by holding celebrations, happy moments or memorial events.

There are no religious instructions or observance of religious tenets.

We do not indoctrinate our learners to any religion or belief system but what we do is to enlighten and allow our learners to be curious, explore and come up with their perceptions.

We do not perform rituals of any kind.

It has a number of clubs and teaches during the day to a limited number of students. Are there after-school programs to cater to other students?

Yes, we do have after school programs like: Running activities, computer lessons, vocational skills training, playing a key board, music dance and drama, weaving, knitting and gardening

Is the primary school in high demand, but can’t fill all of the potential slots based on a limited number of pupils being taught there?

Yes, there is a high demand for primary school education to accommodate learners,

Uganda has scores of children and the level of illiteracy is still high as some parents out of ignorance, poverty don’t know the value of education, some times we do force parents to keep their kids in school.

As well, there are 3 campuses now. So within 5/6 years, not even, the primary school developed up to three campuses. What were the honest failures and successes on the road to development of Kasese Humanist Primary School up to the present?

Kasese Humanist School has developed over the years from being a nursery & primary school and now has 3 campuses in a period of 6 years now. We earlier this year opened the Secondary Section. In spite of this we have had successes and failures quoted as below:

Challenges:

Misconceptions by locals who don’t know the meaning of Humanism or being a humanist, some locals tend to associate humanism to devil worshipping or satanic. The rumours are propelled by enemies of the schools mostly religious zealots and selfish locals who are enemies of development.

Salaries payment to the staffs sometimes delays or they get paid in bits due to poor collections as some parents pay in bits.

Disease out breaks is common among learners due to the living conditions in their homes. Poverty, ignorance remains a key factor affecting people here.

Successes:

Having our schools on permanent homes owned by ourselves.

All learning spaces have classrooms.

The Child Sponsorship scheme where more than 100 children schooling in our schools have sponsors who meet their tuition needs.

School’s potential to have in place income generating activities like the Bizoha Tractor, maize & cassava milling plant, land for rent etc.

My projects have got international attention and this has been possible because of my online presence which has exposed me to organizations and individuals who have helped much in boosting up my works financially, morally and materially.

What are some of the main campaigns and initiatives of the Kasese Humanist Primary School?

Promoting humanism

Encouraging debates

Comparative religion

Vocational skills training

Computer lessons

Gardening

Anti Witchcraft campaign

Eco huts & botanical gardens project for eco tourism & out door learning.

Letter Exchange & pen pal program

Child sponsorship program

Reading for Pleasure program

Running program by Kasese freethinkers academy

In general, what are the perennial threats to the practice of humanism in Uganda?

Religious bigots who do not understand humanism and what it entails end up making ignorant statements about it and misguide people.

Some school proprietors most of them in the religious circles may also smear a bad picture in an effort to smear our schools out of envy.

How can people get involved with the Kasese Humanist Primary School, sponsor a child, even donate to staff salaries?

You can help my work by sponsoring a child at any of my schools.

Volunteering in my projects as teachers, nurses or farmers

Spreading the message to friends, relatives and working colleagues about our innovations.

Donate finances or material to my initiatives.

Offer moral support, knowledge, advice to my projects.

Donate to staff salaries or even sponsor a classroom.

Any closing thoughts or feelings based on the discussion today?

I think Kasese Humanist Primary school and Kasese Humanist Secondary School is on the right track. Setting our schools on a science and humanist foundation is a good thing that other schools in Uganda or any part of the world could adopt.

It remains our core duty to enlighten people about who we are and what we stand for.

I am so grateful for this brief interview. I thank Jacobsen of Conatus News for this interview.

Yours in free thought,

Bwambale Robert Musubaho

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2022-12-09

‘The gods have not returned; they have never left us; they have not returned’

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/03/15

This morning, I reflected on belief in Canada over coffee. In particular, belief in the ‘other worldly’. Where, in John von Neumann’s (Poundstone, 2015) terms, propositions, as these describe the world, about material things or abstract objects, come in three states — yes, no, or maybe — based on the question, for instance, “Does X exist?” Yes, X exists; no, X does not exist; or, maybe, X might exist. Where the other worldly exists, does not exist, or might exist, most seem contained in the lattermost categorization.

So, “Does Apollo (or Cthulhu, or Ahura Mazda) exist?” The technical categorization remains: possible, or “maybe.” For all intents and purposes, most humanists will choose, “No.” The former as a technical, logical selection; the latter as a functional, utilitarian selection. Both work in context. In surveys of belief, Canadians, a little under half at 47%, believe in ghosts (Ipsos Reid, 2006).

If reduced to 30,000,000 for the total Canadian population, that means ~15,000,000 Canadians believe in ghosts, in the other worldly, in the supernatural. Many small towns will host ghost, haunted house, and cemetery tours with scant, or no, evidence for the claims. At the same time, the revenue from these tourist activities might prevent, whether passive or active, appropriate investigation into the evidentiary basis of the claims to the ghosts, the hauntings of the house, or the spirit-wanderings of the cemeteries. Some might think, “Why ruin business?” Indeed.

If the percentage of the Canadian population from the survey, and other surveys and other beliefs parallel this finding about ghosts, then many Canadians, in spite of functional living in numerous areas of life — work, school, paying taxes, raising kids, being neighbourly, and so on, live in a world of other worldliness, of the supernatural, of the magical-mystical. Many Canadians aren’t living in the natural world, in their minds’ eyes. They live in a world of magic.

Maybe, it feels cozier.

But what about the serious implications for the reality of death? To return to the libretto, the belief in ghosts seems, at first evaluation, in denial of death. Death as, not necessarily but “for all intents and purposes,” final. The dead are gone, and aren’t coming back — as most humanists would, likely, say, “…for all intents and purposes.” I am reminded of Ezra Pound (Stock, 2017). Who in his Cantos, when speaking of the “Gods,” stated:

“The Gods have not returned. ‘They have never left us.’

They have not returned.” (Pound, n.d.)

For all intents and purposes…’The dead have not returned. ‘They have never left us.’ They have not returned.’

References

Ipsos Reid. (2006, October 25). Do You Believe In Ghosts? Almost Half (47%) Of Canadians Say They Do. Retrieved from http://www.marketwired.com/press-release/do-you-believe-in-ghosts-almost-half-47-of-canadians-say-they-do-618230.htm.

Pound, E. (n.d.). Cantos CXIII. Retrieved from http://voetica.com/voetica.php?collection=1&poet=34&poem=1736.

Poundstone, W. (2015, December 8). John von Neumann. Retrieved from https://www.britannica.com/biography/John-von-Neumann.

Stock, N. (2017, January 12). Ezra Pound. Retrieved from https://www.britannica.com/biography/Ezra-Pound.

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2022-12-09

Interview with Marieke Prien-President of the International Humanist and Ethical Youth Organization (IHEYO)-

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/03/14

What is your familial and personal background?

I was born and raised in Hannover, Germany. When I had finished high school, I spent a year in the Philippines for a volunteer service, then moved to Hamburg to study Cultural Anthropology and Educational Sciences. After getting this degree, I moved to Osnabrück and started studying Cognitive Science. Right now, I am in Oswego (New York) for a semester abroad.

I got involved in Hannover’s local group of the youth wing of HVD (Humanistischer Verbands Deutschland, the German Humanis Association) when I was 13 or 14. Since then, I have held different positions in the local and national young humanist organisations and eventually got involved in the International Humanist and Ethical Youth Organization (IHEYO), where I was first elected Membership Officer and now President.

How did you become involved in humanism as a worldview?

Pretty much all of my family members are humanists, so you could say my sister and I were raised this way, though I don’t remember the term “humanism” being used. Our parents and grandparents taught us about this lifestyle not only with words, but by living and acting according to these values every day. We were encouraged to be sceptical and question things, to think for ourselves, to not prejudge people, to take responsibility for our actions, take care of the environment, and be independent.

Also, my parents love to travel and get to know people from different cultures, and I think my sister and I have definitely profited from that. It made us more open-minded towards new things and different ways of life.

When did humanism as an ethical hit home emotionally for you?

Since I was raised with humanist values, there is no specific event or time that marks this. It was simply the worldview I had. You could probably say I found out about the term “humanism” and actively chose to identify as a humanist when I decided to join our local Humanist organisation and take part in their coming-of-age celebration. The next step was becoming a member and actively volunteering for the organization. By doing this, I dedicated myself to the cause, so to say.

What makes humanism more true to you than other worldviews, belief systems?

I think about these things a lot. Ethics, religion, why do we act and feel the way we do? I try to stay objective about it and approach questions openly. And every time I come to the conclusion that humanism is the right way.

I found that the belief in gods does not withstand reason and never understood why people call religion the root of ethics, morals or values, and why they minimise the horrible things it has caused and is causing. Why do you follow rules that only exist to oppress you? Why would you need religion to love thy neighbours?

Some people will argue that being nice to one another is not a necessity or is even “unnatural”, that not caring about others will not cause them any disadvantages. But this is where love and empathy come in, a wish to live in a peaceful and kind society, something that I believe everybody has somewhere inside them.

To me, humanism is the derivation of being a compassionate and reasonable person.

You are the President of International Humanist and Ethical Youth Organization (IHEYO). It was launched in 2004. What tasks and responsibilities come with this position?

As President, I am taking the bird’s eye view. I know what is going on in the organisation and coordinate and connect people and activities. There are also decisions to be made, but I always make sure to consult with other committee members first because I want to get to know other peoples’ thoughts and perspectives before deciding on something that will affect the organisation and the people involved.

IHEYO works on a broad range of initiatives, and with multiple organisations, including women’s rights, education rights, abortion rights, LGBTIQ rights, human rights. What are some of the notable successes in each of these domains?

Though some events and activities are directly planned by us, our job is more to be an umbrella organisation connecting our member organisations.

For example, in November 2015, we held the charity week “Better Tomorrow”. We came up with the concept and asked our members to contribute with projects they thought of and planned themselves.

There are conferences that are planned by IHEYO in cooperation with the respective local member organisations. We provide know-how and funds for the events. Many of our volunteers are active in both IHEYO and their local organisations so cooperation is made easy. Alone this year there were three conferences in addition to our annual General Assembly. These conferences were the African Humanist Youth Days (AFHD) in July in Nairobi (Kenya), the European Humanist Youth Days (EHYD) in July in Utrecht (Netherlands) and the Asian Humanist Conference in August in Taipei (Taiwan). During each conference, there are talks and workshops that are somewhat connected to humanism.

For example, during the EHYD we had a workshop on Effective Altruism, AHYD had panels about witch-hunts, and the Asian Conference featured a talk about secular values in traditional beliefs. Some talks/workshops are held by member organisations, others by people from outside of the organisations that were invited. This way the participants can gain knowledge and know-how while at the same time spreading their own knowledge and letting others profit from their experience. Also, events like that are the best opportunity to network and come up with new ideas. We are a growing community, with growing influence, thanks to this.

So it is hard to measure our impact in numbers or clearly defined achievements. We are more about providing the basis for our members’ work and incentives to individuals. A panel like the one at EHYD, with Bangladeshi bloggers who have been threatened and prosecuted because they openly criticised religion, leads to a change of mind in the audience that can eventually bring huge change.

Any personal humanist heroes?

This sounds cheesy, but my humanist heroes are the people that put their free time and their energy into IHEYO or other humanist organisations. There is always a lot to do and it is great seeing so many people work hard for this cause.

Especially work in an executive committee involves some boring and annoying tasks, particularly when handling bureaucratic stuff. Behind every meeting and every event, there is someone writing minutes, someone putting data into spreadsheets, someone handling the numbers and keeping an eye on the finances… I am very grateful for everybody who does this as it builds the base for successful projects.

Any recommended authors?

I have not had time to read a lot of books lately, but I read many blog articles and can definitely recommend that. There is something about articles written by non-professionals who just want to express their thoughts. Especially when you know the person or they provide background knowledge about themselves. It is so interesting to see their thought process and how they form their opinions. It helps understand why they have this opinion, even or especially if you don’t agree with it. Also, many blogs allow to comment on articles and possibly discuss with the author, so in the end everyone can benefit.

Thank you for your time, Marieke.

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2022-12-09

Humanism in Lagos

Author(s): Scott Douglas Jacobsen and Bamidele Adeneye

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/03/12

Humanism is universal creed, and deed. A life taught and lived in one breath, and step, for all people. Whether in the lonely, snowy white-capped North of Canada in North America or in Nigeria on the Gulf of Guinea in Africa, human beings live, eat, work, educate kids, raise families, and build communities around ideas.

Those ideas form the base for mutual solidarity, sympathy, and pursuit of cooperative endeavours.

In Lagos, Nigeria, humanism is probably unknown to most Nigerian citizens — except, maybe, to members of the Humanist Assembly of Lagos and others like it. In that spirit, we think humanism has unique applications to Lagos. Here’s how and why.

Bamidele grew up in a society viewed from the perspective of two Abrahamic religions, namely Christianity and Islam. Many ascribe their actions and interactions to faith. Most Nigerians have religious upbringings. So Abrahamic religion is the main lens for perspective on the world in Nigeria. That is, most Nigerians see the world with religious-tinted glasses.

Lagos is a bustling city; it is sleepless. A busy urban area, where acts of kindness are rare. If they happen to a Nigerian, they are taken for granted because life is so on-the-go all of the time. Everyone is working in their daily, weekly, and monthly hustle in the bustle. How can you be humanistic when you are busy and trying to get ahead of others?

Take, for example, the daily routine for many Nigerians in Lagos trying to build their professional profile. The day starts early at 5am. There’s no time to even say, “Hello, good morning. How are you?” These kind gestures are ignored. Unless, of course, you are reminded by the ‘Word of God’ when you read from the daily devotional. Even though, it does not say it explicitly.

You feel compelled to be kind to your neighbor, to empathize with others, to do the right thing, and so on. In essence, you are being a humanist effortlessly and without knowing it. Your moral values are purported to be derived from Christianity and Islam, both with promising rewards — for those who behave good, and threatening punishment, for those who behave bad.

This is a misconception. Humanism implies the good and bad stem from us. Humanism is an intricate part of our being, inherent in us as long as we are of sound and healthy mind. Happily, most of us are good most of the time.

So, what is Humanism to the average Nigerian? The International Humanist and Ethical Union states:

Humanism is a democratic and ethical life stance that affirms that human beings have the right and responsibility to give meaning and shape to their own lives. Humanism stands for the building of a more humane society through an ethics based on human and other natural values in a spirit of reason and free inquiry through human capabilities. Humanism is not theistic, and it does not accept supernatural views of reality.

This aptly describes everyday acts people engage in readily, acts of kindness, of concern for others…UBUNTU!

In Lagos, there are countless instances of people helping accident victims and those in need, giving food and shelter to the hungry and the homeless, and lending a helping hand without regard for where the person being helped is from or what the person worships. These are all acts of humanism in Lagos. The city of hustle and bustle, and busy people taking their time to act with compassion, consideration, and kindness.

Similar to the anchor to normal human compassion and kindness religious texts and services can be for ordinary Nigerian citizens in Lagos, the Humanist Assembly in Lagos and other humanist organizations — and their teachings, values, and community — perform the same function without, by necessity, reference to the transcendent.

Except for the secular, who value freedom of expression, freedom of thought, conscience, and belief, it does not necessarily have to come from the divine. It can come, simply, from Nigerians. Besides, in its own way, moment-to-moment compassion has its own transcendence.

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2022-12-09

Interview with Sikivu Hutchinson – Feminist, Humanist, Novelist, Author

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/03/12

What is your family and personal story — culture, education, and geography?

I grew up in a secular household in a predominantly African American community in South Los Angeles. My parents were educators and writers involved in social justice activism in the local community.

What informs personal atheist and humanist beliefs, as a worldview and ethic, respectively? What are effective ways to advocate for atheism and humanism?

Through public education and dialogue about the role secular humanism and atheism can play in dismantling structures of oppression based on sexism, misogyny, heterosexism, homophobia and transphobia.

What makes atheism, secular humanism, and progressivism seem more right or true than other worldviews to you — arguments and evidence?

For me, they are a means of redressing the inherent inequities and dogmas of religious belief and practice, particularly vis-à-vis the cultural and historical construction of women’s subjectivity, sexuality and social position in patriarchal cultures based on the belief that there is a divine basis for male domination and the subordination of women. Progressive atheism and humanism are especially valuable for women of colour due to the racist, white supremacist construction of black and brown femininity and sexuality. Notions of black women as hypersexual amoral Jezebels (antithetical to the ideal of the virginal, pure Christian white woman) deeply informed slave era treatment of black women as chattel/breeders. These paradigms continue to inform the intersection of sexism/racism/misogyny vis-à-vis black women’s access to jobs, education, media representation and health care.

What is the importance of atheism, feminism, and humanism in America at the moment?

Over the past decade, we’ve seen the erosion of women’s rights, reproductive health and access to abortion, contraception, STI/STD screening and health education. We’ve also seen virulent opposition to LGBTQI enfranchisement, same sex marriage, employment and educational opportunities for queer, trans and gender non-conforming folk. These developments are entirely due to the massive Religious Right backlash against gender equity and gender justice that’s occurred both in State Legislatures across the country and in the political propaganda of reactionary conservative politicians and fundamentalist evangelical Christian interest groups. Feminism/atheism/humanism are important counterweights to these forces because they underscore the degree to which these political ideologies are rooted in Christian dominionist (the movement to embed Christian religious principles public policy and government) dogma and biases.

What social forces might regress the atheist, feminist, and secular humanist movements in the US?

I have no doubt when I say that the election of Donald Trump and the continued neoliberal emphasis of American educational and social welfare policy will surely undermine these movements.

You wrote Moral Combat: Black Atheists, Gender Politics & Values Wars, White Nights, Black Paradise & Rock n’ Roll Heretic. It will come out in 2018. What inspired writing it?

Rock n’ Roll Heretic is loosely based on the life of forerunning black female
guitar player Rosetta Tharpe, who was a queer gospel/rock/blues musician who influenced pivotal white rock icons like Elvis Presley and Jerry Lee Lewis but is largely unsung. The book explores racism, sexism and heterosexism in the music industry in addition to the fictional Tharpe’s rejection of faith.

What is the content and purpose of the book?

The book is designed to shed light on the travails and under-representation of women of colour musicians in a highly polarised, politically charged industry that still devalues their contributions. It’s also designed to highlight the nexus of humanist thought and artistic/creative discovery in the life of a woman who had to navigate cultural appropriation, male-domination, the devaluation of white media and musical trends that were antithetical to supporting or even validating the existence of black women rockers.

Thank you for your time, Sikivu.

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2022-12-09

Practice What You Preach: ‘The Global Gag’ as Moral Reflection

Author(s): Scott Douglas Jacobsen and Julia Julstrom-Agoyo

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/03/06

Of the perennial ethical precepts in the world, the Golden Rule stands ‘head and shoulders’ above the others in terms of durability and consistency across time and culture, respectively. Religious institutions, formal or informal, preach the ethic. Secular ethical frameworks advocate for it, too. Right into the present, it is presented as an ideal. Maybe, it is unattainable, but the ethics hold sway in religious and secular moral universes.

So the Golden Rule in the modern context remains consistent with the proclaimed ideal of the religious ethical worldviews and the international equivalent with human rights. Human rights are not equivalent to, but overlap significantly with, women’s rights: do as you would be done by. So if one was a woman, and required appropriate medical attention for reproductive health, and the technology was available and funded, then the moral act would be to provide the access to the medical services because another would want the same. This is consistent with ‘middle-of-the-road’ human rights organizations as well.

“…equitable access to safe abortion services is first and foremost a human right.” Human Rights Watch has affirmed, “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.” Research shows that many pregnant women, desperate in their situation and without access to safe abortion, will undergo dangerous procedures, risking harm unto themselves.

The Golden Rule should compel us to act in accordance with our better natures and provide the “equitable access to safe abortion” for women. Governments pressured by religious groups, whose leadership are made up primarily of men, like the Trump Administration, have posed a direct threat to this affirmation. Take, for instance, the Executive Order signed by U.S. President Donald Trump on his very first day in office, notably surrounded by a group of men.

The “Global Gag Rule” as it is commonly referred to prohibits NGOs from providing abortions or even providing information or services (counseling, referrals) about abortions if they want to receive funding from the U.S. for family planning. The U.S. has an undisputed powerful global influence, and with this executive order, countless women around the world will undoubtedly be negatively affected.

According to Forbes, “The U.S. hasn’t allowed use of federal funds for abortion since the 1973 Helms Amendment, [applied] internationally as well as domestically. In fact, gag rules that harm women are already widespread in the U.S. under the guise of ‘religious freedom.’”

“There is no evidence that the global gag rule reduces abortion, according to Wendy Turnbull, PAI [Unparalleled Leadership and Impact] senior advisor.” Forbes said, “Instead, loss of funding from this punitive regulation eliminates access to contraceptives for more than 225 million women globally, greatly increasing the need for abortion. It also increases pregnancy-related deaths by about 289,000. How is that ‘pro-life?’”

Exactly whose life is valued and to what extent? Why must the compassion for an unborn fetus ring louder than that for the child that is born into poverty and for the mother and the state who is forced to shoulder that burden?

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2022-12-09

An Interview with Wade Kaardal, Chairperson of the Asian Working Group for IHEYO

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/02/28

Was there a family background in humanism and skepticism?

To be honest, no. My family, being ethnically Norwegian, has strong ties to the Lutheran church, going back generations. My great grandfather was a missionary in Africa. Of course, he was an older kind of missionary, meaning his mission was in part to better the physical situation of those around him. While I personally reject some of his ideas and the motivation for what he was doing, the value of being in service to others was carried forward by my relatives and I do feel that some of the values that I learned from those around me are not now in conflict with my current humanist values.

My family also placed a strong emphasis on education, which gave me a solid knowledge base. However, it took time for me to learn how to be a critical and skeptical thinker.

What is your preferred definition of humanism and skepticism?

My preferred definition of skepticism is the one used on the Media Guide to Skepticism on the Doubtful News website “Skepticism is an approach to evaluating claims that emphasizes evidence and applies tools of science.” The organized Skeptical movement works to promote this approach in people’s lives and society as a whole. I know many people see skepticism as an intellectual exercise or an attempt to debunk wild claims, but really it is a great tool for individuals to save time and money, as well as maintaining their health, by avoiding scams and frauds.

Humanism is not easily defined. Some of the biggest organizations around the world have tried and have only been able to narrow it down to page long manifestos and declarations. If I were to try to give you an elevator pitch of humanism, it would be, humanism is a worldview that appreciates both individual differences and the right for individual development, and tries to create a society that will not limit your ability to flourish based upon those individual differences. Furthermore, humanism should be informed by evidence, but it should also make room for inspiration from other fields such as the arts. I am a secular humanist, but I don’t think one needs to be an atheist to be a humanist. Humanism is anti-dogma, not anti-religion, and if our values line up, I’m happy to work towards progress with anyone.

Are there many legitimate cases of proper skepticism turned into cynicism, or cynicism masquerading as skepticism?

I believe there are some cases, and I imagine some of my fellow travelers are more cynical than skeptical. Skepticism is a process based on certain fundamental ideas. It is not a set of beliefs. Yet, for some this is the case. They hold certain ideas to be true, ghosts aren’t real for example, and will never change their minds on the matter. Cynicism is not far behind this kind of mindset.

If you are not willing to examine the evidence and revise your beliefs based on it, then you are not being skeptical. There are several examples of people who merely set out to debunk things and later gave up on the endeavor entirely. Skeptical investigator, Joe Nickel, has avoided this because he is driven by curiosity to find out what is actually go on, not to merely prove that certain claims are false.

For myself, I am happiest when the skeptical process leads me to a nuanced position on a situation. It would be nice to have simple answers, but reality is not always kind to us in this regard. I think it is this enjoyment of nuance that keeps me from becoming a cynic.

How did you find and become involved with IHEYO?

I first became involved with humanism and skepticism in Taiwan when I started two groups there. From that I got some notice in the region and connected with others who were doing similar things. Later, I found that another group, PATAS, was holding a conference in the Philippines so I decided to attend. It was there that I met some people from IHEYO. It was through the contacts I met there, as well as some others in Singapore, that I became involved with IHEYO directly. When the chairperson position opened up, I volunteered and having been facilitating the working group for a little over a year now.

Wherever you are, I suggest that you start a humanist or skeptical group, even if it is just at a local or community level. We need more advocates for good ideas, and a group is a great way to connect with like minded individuals. Who knows, it could be the first step to become an international leader in the humanist movement.

What are your tasks and responsibilities as the chairperson of the Asian Working Group for IHEYO?

There are two main responsibilities that I have as chairperson. The first is to facilitate communication between groups in the region. Asia is a very big region with every sub-region and even country having problems of their own and issue the groups there would like to focus on. It would be a fool’s errand and counterproductive of me or IHEYO to try and tell them what to do. Instead, I help the group stay in contact with each other and know what everyone is doing. In this way, they can share ideas and expertise and hopefully all the groups will benefit from each other’s experience.

My other responsibility is to find ways for IHEYO and the working group to support the member organizations. Again, each group has its own needs. Using the resources I have available, be it contacts with organizations or individuals, volunteers, time, or money, I try to support the local groups to make what they are doing more effective. One thing we have done for example was organize translation efforts, so groups could have humanist materials in their native languages and are better equipped to engage with people in their counties.

In general, I view my position as being in service to those I lead. They know best what their organizations need. I want to do what I can to help make them better.

What are the main threats to the practice of humanism in the Asian region now?

This is of course a large question and it’s hard to point to all of Asia and say there is just one issue. If I were to try to point to one issue that many countries are facing, it would be a rise in authoritarianism and nationalism in Asia. Obviously, illiberal and totalitarian governments like China and North Korea, have been long standing presences in the region. Theocracies of many stripes also continue to limit the spread of humanistic values. Lastly, strong men and nationalists, like those currently in power in the Philippines and India, have chilled free speech and limited human flourishing in the region.

I do hope that humanists in continue to promote our values and fight hard against authoritarian dogmas as they are one of the greatest threats both human life and human progress in the Asia.

Who have been the most unexpected allies for the humanist and skeptical movements in Asia?

For me, on the ground in Taiwan, the LGBTQ rights movement has been our biggest and most unexpected ally. When the issue of marriage equality came up in Taiwan, many were surprised how quickly people organized against it. As it turned out, the main opposition was organized through Christian churches with help from abroad. In response, seemingly overnight, many anti-dogmatic religion groups sprouted up on social media translating videos and memes from the west. Not only has this increased, the overall dankness of our memes, it has also meant that we can reach more Taiwanese with our ideas, if only in sound bite form, and we can support a movement that many of us already agree with.

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2022-12-09

An Interview with James Croft, Leader of The Ethical Society of St. Louis

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/02/15

Was there a family background in humanism?

I grew up in a nonreligious home, and although neither of my parents identified explicitly as humanists, humanist values were very much a part of how I was raised. Both my parents are extremely nonjudgmental and supportive of the fair and equal treatment of all people. They raised me to be open-minded, to love learning, to question authority, and to respect the humanity in everyone. We frequently enjoyed culture as a family, spending a lot of time in the theatre, art galleries, etc., and we traveled often. This instilled in me a love of world culture and a sense of cosmopolitanism which I believe to be central to the humanist worldview. They encouraged political participation and a sense of civic duty. In its own way, it was a very humanist upbringing.

What is your preferred definition of humanism?

Humanism seeks to recognize and uphold the dignity of every person. It is a life-stance which asserts the ability of human beings to work together for the improvement of humanity, without the need for divine intervention. Humanists promote the values of reason, compassion, and hope: the ability of human beings to use our own intellect to make sense of the world; the equal dignity and worth of every person; and the ability of people to improve the world on our own.

How did you find and become involved with The Ethical Society of St. Louis?

I began training as an Ethical Culture Leader (that’s our word for the professional clergy who lead Ethical Societies) after visiting the New York Society for Ethical Culture while I was on the Humanist Institute’s leadership training program. I was studying for my doctorate at the time, and travelling the USA giving presentations on humanism, and I wanted to find a way to make humanist leadership into a career. When I discovered there are humanist congregations which bring people together to deepen their understanding of and commitment to humanism, I knew that’s what I wanted to do with my life. I began my training with the American Ethical Union, and part of the training includes an apprenticeship at an Ethical Society. I moved to St. Louis to complete that apprenticeship, and then was hired as their Leader with responsibility for outreach. I feel very lucky: I’m one of very few people who are clergy for a truly humanist congregation.

What are your tasks and responsibilities as the leader of The Ethical Society of St. Louis?

I am one of two Leaders — the other is Kate Lovelady, who has been leading the Society for more than ten years now. I play many of the all the roles of a clergy person in a religious congregation: I provide pastoral care for members, speak on Sundays, organize events for the community, lead educational workshops and discussion groups. I have particular responsibility for outreach, meaning I represent the Society and humanism in general in public events. I speak on panels, make presentations about humanism, visit college campuses etc. I am the professional public face of our community.

What are the main threats to the practice of humanism in St. Louis and the US at large now?

I don’t think there are major threats to the practice of humanism, in the sense that people can believe what they want and practice that as they wish. There are, however, major threats to the success of humanist values in the culture. The US (and many European nations) is facing a very powerful populist right wing movement currently which threatens to overwhelm political institutions and make the country more nationalistic, xenophobic, and closed-minded. Trump — and the political forces which swept him to the presidency — represents a grave threat to the humanist ideals of international cooperation, respect for science, equal treatment of people, and religious freedom. All across the wealthy west people’s baser natures are reaching for the controls. People are afraid of their economic condition and tired of a political system which doesn’t serve them, and are looking to strongmen who promise a return to national glory. The parallels with the pre-war era are extremely worrying. The humanist movement must work extremely hard to help people resist these trends.

Who have been the most unexpected allies for ethical societies and the humanist movement in North America?

My strongest allies have been liberal religious clergy who understand the importance of crafting and presenting a powerful moral vision of society. Although we disagree over theology, these clergy understand the humanist project as an essentially cultural one, and since we share many of the same values, we are often together at rallies and events trying to promote a hopeful vision of society. I’ve been amazed by how principled and hardworking many liberal clergy are: I count them among my closest allies.

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2022-12-09

An Interview with Anya Overmann, Communications Officer of IHEYO

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Humanist Voices)

Publication Date (yyyy/mm/dd): 2017/02/15

*This interview has been mildly edited for clarity and readability.*

Tell us about yourself — family background, culture, first language, and religious/humanist background.

I was born and raised in St. Louis. My parents were raised Catholic. Independently, they decided Catholicism and Christianity were not for them. They didn’t want to follow that any further. When they had kids, my brother and I, they realized that they did want us to have a religious education, but not necessarily in a Christian context.

We found the Ethical Society in St. Louis. We learned about the different religions and the core values of ethical humanism. That is what had me ‘hooked’ — the core values. I believed in them. I thought they were good principles. As I got older, I became more involved with it. I took on leadership roles at every stage. That’s my background.

My parents are still members. They attend regularly. They have a role at the local ethical society. English is my first and only language. I can speak some Spanish, but that’s from speaking Spanish in school.

When did you find IHEYO?

I found it a couple of years ago. FES, the Future of Ethical Societies, is the group that I was a part of. The connection to IHEYO grew from the national level of FES. At IHEYO, I applied to be the social media manager. Over time, that evolved into communications officer. Now, I am managing the social media and the blog. All outreach for humanists between the ages of 18 and 35.

Any demographic(s) analyses of humanist youth?

A lot of our humanist activity is in Europe. That’s not that surprising.

(Laugh)

Right.

There’s a lot of different organizations there. That’s where the funding comes from. What I found with our social media is a large number of people from Pakistan, India, and Nepal are active in following our page and reading our content, I found that interesting.

Anyone from Bangladesh?

There are quite a few from that region, specifically. Western Asia and the Middle East are becoming more active. They are up and coming.

So, what are some tasks and responsibilities that come along with being the social media person and communications manager?

I try to keep our presence active. It can be difficult. It is a volunteer role. I do what I can with the time that I have each day. I try to make the content diverse. I don’t want too much being posted on specific region of the world too. I know I can get carried away by posting on what is going on here, in the US. There’s a lot to be said now.

(Laugh)

There’s a lot going on in the world. I want that represented on the page because we are an international organization. Also, I manage our blog, Humanist Voices. I look at the content submitted to us. We have the regional groups submit one piece per month. Then I edit them or somebody on the team edits them. We look over them, have them published, and try to distribute over social media. We’re trying to get our newsletter back. We want to expand our presence online.

Who are some humanist heroes in history for you?

I always look to Felix Adler, who is the founder of the ethical societies here in the US. He came from Germany. He grew up Jewish. His father was a rabbi. He decided that he wasn’t really feeling being Jewish.

(Laugh)

(Laugh)

He came up with his own thing, ethical humanism. which I find different from classical humanism. People tend to associate atheism and agnosticism with traditional humanism. Ethical humanism is more inclusive, in my opinion. It welcomes people of all backgrounds, religious or not. It focuses more on the principles that we stand for rather than the beliefs and how we got to those principles which I really admire in the motto: deed before creed. That’s something that I believe in.

Outside of Adler, and inclusive humanism — that is, whether religious or not, if you were to take one core argument for humanism, what would it be?

It’s that we have this one life that we know of and we have science to help us understand how life works. That is really the best that we have. I think that we can make the most out of life with this scientific approach and by appreciating this life. Also, the placement of humans first is the main thing that I stand behind. It is human rights as the main principle.

It is like the Bill Nye line: ‘I want to save the planet for me!’

Yea, exactly!

(Laugh)

(Laugh)

It is silly that we prioritize profit. How can we prioritize profit when we don’t have a home to live in later? If we kill the planet, how can we prioritize profit later? With the Dakota Access Pipeline, for example, it blows me away. People can be obtuse about the world and what it offers us. The prioritization of the transfer of oil over access to clean water blows me away.

From an international vantage, what do you consider the most pressing concern for humanist youth?

This rise in pushback against principles of the classically ‘Left.’ It is threatening to the principles held dear by us. It is the result of hatred from both sides. Hatred isn’t doing any favors for us, as humanists. I know many, especially young, atheists have this belief that their beliefs and values are superior to those who don’t have those beliefs and values.

It is a grave mistake, I think, to have that attitude. It doesn’t do us any favors. It makes people less inclined to support the movement. They think the movement is supported by an elitist organization, which creates more pushback. We’re up against it. It creates a hateful divide. Some of us are complicit in it.

We need to reform the way that we think about ourselves and our values. We need to take a step back and ask, “What are we doing here?” We say, “We stand for all humans.” But do we, if we act like we’re superior to some humans? We need to do some self-reflection as humanists. We need to ask, “Are we trying to value all human beings?”

Does that trend, which you’re noticing among younger atheist humanists, of considering their own values superior to others lead to a certain type of self-exaltation that can exacerbate the trend seen in youth in general — possibly across time — of seeing their time as ‘The Time?’

Yes, it is hard not to think of it as that, when everything is coming to the climactic point with things as inevitable. Millennials have always prized themselves. That is not necessarily a bad thing. It has an innate value, but can have its disadvantages. One is thinking this time, this place, these values are the most important thing. If we don’t communicate those values for people to stand behind and with us, then we will create a greater divide. It will get worse. The way we go about standing behind this change is in an inclusive way.

You mentioned the pushback from the Left and the Right. Can you clarify the pushback from the Left, and the pushback from the Right?

The pushback follows politics and social behaviour, which, I think, follows the laws of physics. For example, we had Obama as president for 8 years, which is a long time. A lot can happen in 8 years. We saw many not liking anything done by Obama because it was Obama. That is some of the pushback seen now.

The whole Donald Trump era is the pendulum swinging back towards the Right. The more swing that this pendulum has, then the more extremism that will result. With this pushback from the Right, and Donald Trump as president, we are seeing this pushback against the Left and the push of the Left against the pushback of the Right. It is getting tense.

There’s a large, swinging pendulum. That’s what I mean by the physics of politics and social behaviour. The more you push in one direction, then the more pushback you’ll get in the other direction.

What are some near-future initiatives for IHEYO, communications-wise?

I want to push the outreach more as a resource for people concerned for our future. People are looking for guidance. They are looking for words of encouragement, which inspire hope. I hope IHEYO can jump on it, can provide it. I hope IHEYO can provide this need without furthering the divide.

What are your hopes within your lifetime for the humanist movement?

I would like to see the youth organization in a grand, sweeping effort. I think there’s a lot of activity going on around the world. It is so off and away. So, it can be hard for others to notice. I went to the youth section of the BHA. My vibe was the lack of awareness about other humanist organizations. They are unique, but they thought they were one-of-a-kind. I was surprised to hear it. There is a lot of humanist activity ongoing around the world. If people made more effort to connect around the world in a productive way, we could accomplish great things.

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2022-12-09

Long, Short, End 53: Admiration

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2022/12/08

Admiration: To feel towards others who crush themselves under the weight of their standards in their work; exemplar.

Long, Short, End 52: Wyrd

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2022/12/08

Wyrd: The Anglo-Saxon Fates, doom and destiny, the threads of life’s inevitabilities; weird old word.

Long, Short, End 51: Kiss

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2022/12/08

Kiss: A frozen prayer sipped from one soul to another in the hopes of mutually sharing two as one; sincere affection.

Long, Short, End 50: Saccharine

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2022/12/08

Saccharine: Sensibility of the timeliness of a sense of timelessness in timeless moments, in some sense; full cup.

Long, Short, End 49: Armature

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2022/12/08

Armature: Informational cosmological framework, architecture, for consciousnesses; hyperintegrated computational frame.

Long, Short, End, 48: Tessellation

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2022/12/08

Tessellation: Mathematical construct built by mentation reified into ordered dynamism; life replicating the inanimate.

Long, Short, End 47: Logic

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2022/12/08

Logic: Thought taught to think kink out of mental tales sailed mouth to south so two and two can be four for you; equals.

Long, Short, End 46: Woman

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2022/12/08

Woman: Strong, determined, queen, fierce, disciplined, empowered, grace, decisive, intuitive super-logic; R.E.S.P.E.C.T.

Long, Short, End 45: Pyrrhic Victory

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2022/12/03

Pyrrhic Victory: Endless savagery caught between perfunctory murder and methodical genocide; to the last man.

Long, Short, End 44: Christian

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2022/12/03

Christian: To see Nature as Sin, to worship the otherworldly and unbeing, so worship Thanatos; Death’s friend.

Long, Short, End 43: Death

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2022/12/03

Death: Cold moonlight on moss set stone, worn as six foot bone, wordless night, speechless delight; placid repose.

Long, Short, End 42: Alone

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2022/12/03

Alone: I am who I am, a man’s self-sought man reflecting a man to a man in a hu-man; no land for Man as no man is Man.

Long, Short, End 41: Hermit

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2022/12/03

Hermit: Sacrificial intellectual lamb, mentational interstitial dam, palatial parochial man; symbolic processor alone.

Love, Short, End 40: Love

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2022/12/01

Love: Intellectual catastrophe rendered socially acceptable ideation and non-rational force; polichinelles dance.

Long, Short, End 39: Nirvana

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2022/12/01

Nirvana: Tell me your name before the Sun blinks & the Moon winks, before space encapsulates & time penetrates; peace.

Long, Short, End 38: Demiurge

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2022/11/30

Demiurge: Fashioned while fashionable, structured yet dynamic, perpetual but stationary, multitude as unicity; Gnosticon.

Long, Short, End 37: Kiss

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2022/11/30

Kiss: A frozen prayer sipped from one soul to another in the hopes of mutually sharing two as one; sincere affection.

Long, Short, End 36: Fe-Lions

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2022/11/30

Fe-Lions: Kitty cat, cuddle rug, bubbly bug, muddle mat, furry fat, puffity dat, jumpity scrat; tittily tat.

Long, Short, End 35: Sin

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2022/11/29

Sin: Abrahamic faiths’ moral transgressions set by Divine authority as Moral Law forever; the funnest stuff.

Long, Short, End 34: Science

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2022/11/29

Science: Sensates to percepts to cognition to experimentation to sensates; empirical process philosophy.

Long, Short, End 33: Witchcraft

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2022/11/29

Witchcraft: To reject — smart, to believe — gullible, to fear — stupid; the scientist, pagan, and Christian.

Long, Short, End 32: Satanism

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2022/11/29

Satanism: Theistic or Atheistic, venerated deity or symbolic patriarch, ritualistic progressivism; AV, FST, TST.

Long, Short, End 31: Teleology

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2022/11/29

Teleology: Cognition overburdened by perception, apparency taken for reality; illusion of real design.

Long, Short, End 30: End

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2022/11/28

End: A shimmering limerence, a glimmering deliverance, the dimming Icarus; horizon’s paragon gone dizen, bout about out.

Long, Short, End 29: Fleeting

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2022/11/28

Fleeting: Temporary, timely, limited shelf life, keeping things to their proper time; a sense of right fit.

Long, Short, End 28: Hermeneutics

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2022/11/28

Hermeneutics: Holy text analysis at highest theological institutions and by great religious minds; her-less.

Long, Short, End 27: Nothingness

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2022/11/28

Nothingness: The gone speak in timings spaced between spaces, silence soliloquy; chorus counted to, and from, zero.

Long, Short, End 26: Feline

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2022/11/28

Feline: Force-fit two-gether, purr-fect prefect, caretaker-caretaken, cross-species companions; furry friend for me.

Long, Short, End 25: Achievement

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2022/11/28

Achievement: Sacrificing all for 15 years, telling none, enjoying the fruits; gargantuan time investment.

Long, Short, End 24: Putrefaction

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2022/11/28

Putrefaction: Death’s companion after life’s divorce, bacterial tissue breakdown, stench, carcass; farewell tour.

Long, Short, End 23: Honour

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2022/11/28

Honour: Lost virtues to time, bound in eras long gone, linked only in tales told of those who are bones; inhered ethics.

Long, Short, End 22: Secret

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2022/11/28

Secret: Hidden, sudden empty realization, black box, under covers, linguistic silence; lock, no key, wonderless Alice.

Long, Short, End 21: Pugilistic

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2022/11/28

Pugilistic: Concussive pride, swollen eye, bloody brawl, win or crawl; strength tests speed tests endurance.

Long, Short, End 20: Prayer

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2022/11/28

Prayer: Imagine the invisible, hope as absolute, trust & faith given without just cause; unseen because nonbeing.

Long, Short, End 19: Dip

Author(s): Scott Douglas Jacobsen

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2022/11/10

The new census from 2021 shocking many religious observants and non-religious non-observants in the country has been non-shocking to non-religious observant me. The declination has been subtle, but perceivable within the other sparse data sets on Canadian religious demographics.

The country is in a less of a terminal decline vis-à-vis religion necessarily and more in a gradual fading away of customs not passed on convincingly to the next generations. Scandals from the Pope and the Residential Schools system, anti-Muslim sentiment, fundamentalist Catholic and Islamic online groups, anti-Semitism, anti-atheist, and other concurrent phenomena do not explain these trends in full, even mostly.

The decline in religion in Canadian society is in larger part a matter of demographic shifts over generations. Older generations get older and young generations get middle-aged, and the birth rates of each cohort continues to decline, while the passing on of religious custom and belief gets less rigid.

Thus, religious domination of one group inevitably declines over decades. As well, as these are decades-long trends; the notion of rapid shifts or a revivalism are unlikely if not impossible. The nature of large-scale statistical trendlines, e.g., human-induced climate change, is slow and steady: A line of best fit.

Canadian Christianity, as with other staple religions in Canada’s national landscape decline or mostly remain stable; newcomers to part of Turtle Island or North America retain traditions and a sense of renewed life and vision, and concomitant higher birth rates, reduced rights of women, lesser education of women, and more fervent religiosity of their homelands, on average compared to Canadians of nth generations.

“On average” simply for the fact of the Canadian landscape being more non-religious than most other countries and immigration accounting for some of the religious growth in the country, i.e., among the Canadian Sikh, Hindi, Buddhist, and Muslim, populations. Others with more education, more rights for women, more finances, and so on, tend to have fewer children, regardless of religion.

20 years ago, Christians accounts for 77.1% of the Canadian religious landscape. 2001, the dominant mythos, mythology, and literary landscape, was Christian and biblical. These populations aged, died, and/or failed to pass on the religious customs of their versions of Christian doctrine and tradition.

In the current period, 2021, Christians only account for 53.3% of the population. Granted, that was last year. If we make a trend line of 77.1% minus 53.3% (77.1–53.3) for 23.8% divided by 20 years, we come to 1.19% loss of Christianity per year in a simplistic analysis..

53.3 minus 1.19 is 52.11, so, 52.11% of the country as Christian some time this year (2022), plus or minus for a margin of error. Fast forward 1.19 to 2024, or 2.38, we come to 49.73%. Somewhere in 2024, Christianity, as an unprecedent development — as with the current develops at 53.3%, will be less than half of the Canadian population.

The 2020s in Canada will be the decade of replacement of Christianity and Christians as the dominant sociopolitical force in Canadian society by the Nones — atheists, agnostics, humanists, and the like — and minority religions, particularly Islam. It will be an accelerated phenomenon of the 2000s and the 2010s.

As many young were digital natives, their mental landscape was influenced severely by an online culture where freedom of expression and freedom of association reigned more freely than many other places. The New Atheism, Firebrand Atheism and Militant Atheism, came to the fore with Richard Dawkins, Sam Harris, Christopher Hitchens and Daniel Dennett in the early 2000s to the middle 2010s.

Since that time, it has waned and non-religious communities have formulated new tactics, new communities, new heroes, and revisions to former convictions to incorporate the feedback from culture, including non-religious and religious criticism alike.

The increase in those marking No Religion does not mean an increase in mean intelligence or critical thinking, or an acceptance of deep philosophy or scientific empiricism. Rather, it may simply be a removal of one type and mark a transition to less structured ideational trances with some of the literature remarking on SBNRs or the spiritual but not religious types.

They can be open to all forms of spirituality, beliefs, practices, supernaturalisms, and so on. The basic premise is the idea that individuals in these communities came from formerly Christian communities, moved into new domains of belief structures, and became something, according to professional researchers, more akin to SBNR status. Perhaps, if the No Religion demarcation or appellation was changed a tad, then there would be a discovery about this as part of the landscape of belief.

Regardless of the finer points, Canadian religion is changing, fast, and the country, demographically and culturally, is at an inflection point.

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2022-12-09

Christianity’s Ongoing Decline in Canada

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2022/11/06

The most popular religion in Canada remains Christianity. Although, the numbers and seriousness towards the faith have dipped steeply, tremendously even. As the society becomes increasingly diverse, as it has over the last several decades, the religio-social milieu will change in proportion to it.

A larger proportion of Muslims, Hindus, and Sikhs can be found in the population, while, even more prominently, one can find the collection of the Nones or agnostics, atheists, humanists, and others, as a much larger hunk of the population than ever.

Several intriguing developments have become more prominent in the country. One is the increase in the Muslim population. The census still seems biased in its representation of Islam versus the Nones and Christianity, as we do not have a representation of

Islam now second most popular religion in Canada. Christianity maintains its over half of the population status. However, as has been noted in prior writings about the decline of the major religion in Canada, this will be an ongoing trend, as these are long-term decades-spanning gradual trends with a necessity for turnaround in mass population dynamics.

That’s less likely to happen if the trends have persisted for so long. As we see in the other side of the coin, individuals who have been taking to perceive the loss of Christian identity in Canadian society can see a younger generation without a religion. Religion is custom.

If custom is not passed down, then the lies fray within one generation and break within two generations. We’re see this with most of the Christians in the older generations and Nones in the younger generations, while the Buddhist, Islamic, Sikh, and Hindu, populations from the older and the newer generations of immigrants.

Canadian culture is changing. Mostly due to the newer generations having no religious affiliation and the immigrant populations retaining family customs. However, as we saw with Christianity, we are likely to see with Buddhism, Islam, Hinduism, and Sikhism. Genericism is more comfortable, low information than customs taking much time to inculcate and easy to lose.

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2022-12-09

Quizzical Equestrian Queries 2: Scot or Scott

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2022/10/29

As we know, all sports evolve tremendously, and our sport is no different. It’s really not the same thing at all as it was in 1972. It’s a different type of horse we’re using. The style of riding is quite evolved, the way the courses are built, the materials used… it’s virtually unrecognizable.

Ian Millar

Another question that arose on the same day as the last one from an older woman equestrian was, “Is your name spelled with two ts or one t?”

“I don’t know. I’m curious as to when Jacobsen went from a hard j to a soft y in the pronunciation of Jacobsen.”

My name is Scott. But others can be named Scot or be Scots, as in a first name versus a nickname for place of origin or nationality, i.e., Scotland. The extra t does change the pronunciation of the name, but not in an obvious way. Scott with a harder landing on the two ts. While Scot does land on the single t, the o is emphasized more and in the way one pronounces “goat”.

The pronunciation is different. The term Scot, for Scotsman or Scotsmen or a Scot, derives from naming as someone from the country of Scotland. Scott does not mean anything else. It’s just a name.

However, even as it is simply just a name now, the idea is “Scot” meant someone of Scottish origin, and then became Scott, which became a universal now.

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2022-12-09

Quizzical Equestrian Queries 1: Outlawing “Spatule” (Spatula)

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2022/10/28

In sport, all my fellow riders and trainers and the people I meet and deal with have just accepted the fact that I’m here forever.

Ian Millar

Equestrians seem like a funny bunch from the outside. From the inside, after a year of working on this issue, as independent field journalism at a premier equestrian facility, the clientele and the staff within Canadian equestrianism are women on the younger half of life if looking to compete, train, and work, and in the latter half if looking for a paradoxical mix of serious casual sport on the side. On staff side, you have a number of complete gems, as well as passersby who cannot handle high-level facility work ethic and standards and last for about 1 week to 2 months, you know: drug addicts, alcoholics, and generic Canadian shitheads everyone has in their families.

It can be intergenerational too: Grandmothers, mothers, and granddaughters (most often), riding at the same barn. Men seem largely absent from the sport with some older generation as pillars of the community finished with their careers or in the latter period, e.g., Ian “Captain Canada” Millar, Eric Lamaze, James Day, Jim Elder, Thomas Gayford, etc.

Those men have retired, are retiring, and the placements at the high end, too, are, and have been, increasingly, women, e.g., Erynn Ballard, Amy Millar, Tiffany Foster, and so on. The future of Canadian show jumping nationally and internationally is women.

The demographic numbers from some more official statistics note the ages and gender leaning towards middle-aged women with a reasonable income as the largest demographic slice compared to any other in Canadian equestrianism.

One item within the community is the social life. It is, in fact, quite the social club. Barns are cliques; barns compete with one another. There’s strife. There are family connections. There are shifting allegiances, arguments, play, banter, gossip, warm recollections, and so on, in the struggle to finish the day, whether enough staff is present or not. People bring business into the mix. It’s wonderful and horrible at the same time.

Certain questions arise for me. It occurred to me. Why not start researching and answering these questions while I continue the journalistic research? So here we go, the inaugural Quizzical Equestrian Queries: “Scott, you would know. Why can’t people name their child ‘Spatula’?”

Didn’t see that one comin’, a 21-year-old and a 37-year-old set of women colleagues with far more English riding tradition horse experience than me asked it. My first response, “I don’t know.” I couldn’t even think of a decent made-up answer. My joke became, “Because the kid would become stir crazy?” I got laughs (hooray), but I, sincerely, had no idea. The question becomes a bit misleading because of the orientation of the outlawing.

It wasn’t in Canada, general, but in the province of Quebec, in particular. The word was not “Spatula” for the name, but the French Canadian term “Spatule”. It means the same. However, it’s Canadian English versus Canadian French. Canadians of the younger generations do not care about the fights over this language issue from two generations back in the history of the country. Some older people are still embroiled, emotionally invested, in this ‘issue’ of bilingualism, etc.

Anyway, the law can dictate naming rights for someone in a country. Canada is not different. Provinces and territories have different stances. Quebec outlawed the name “Spatule”. Why, though, to the original question? In Quebec, in contrast to other provinces, the laws for naming children and name changes are stricter than others.

For some cases, to change one’s name, there are some serious considerations. Is the casual name used daily not on your act of birth? Is your name foreign, or difficult to write or pronounce? Is your name ridiculed? Is your name associated with negative things, hurts personal reputation, or helps mistake your identity for someone else? Is the use of your name rather than husband’s offensive to religious beliefs or prevents recognition in another country? These are real considerations in Quebec for individuals hoping to change their name. A special case is for residential school survivors; they are free to change their name until June 8, 2032.

To make the formal name change, one needs to have been living in Quebec for one year or more and be 14 years old, while a child under 14 must have a parent ask for them. The rules seem reasonable. Why outlaw Spatule? The Civil Code of Quebec contains an entire chapter on obligation and rights for names and name changes. There was a case, Lavigne c. Beaucaire, [1996] R.J.Q. 1970. The Registrar of Civil Status (Directeur de l’état) filed a motion with a querying of the Court for a couple to be disallowed from naming a child Spatule. Apparently, article 54 of the Civil Code of Quebec states, “Where the name chosen by the father and mother contains an odd compound surname or odd given names which clearly invite ridicule or may discredit the child, the registrar of civil status may suggest to the parents that they change the child’s name.” This is real.

The parents of Spatule (potentially) claimed the, in Court — seriously, the choice for Spatule was in reference to a bird of beauty rather than an instrument used in a kitchen. A Spatula bird is, in fact, a type of duck. I do not think of beauty when I think of a duck, but I do think of parents grasping at Google search results to get themselves out of legal trouble over naming of a child.

The Court granted the Registrar’s Motion (no Spatule to be named in Quebec), holding to the claim: Most people associate “Spatule” with the kitchen instrument and not the ‘bird of beauty’. This would entail ridicule for the child, eventual adult, and so falls under the rule above about ridicule sufficing for outlawing.

Since that time, it, apparently, has reached the Westernmost regions of Anglo-Canada as a cultural comedic item, entering into an equestrian facility.

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2022-12-09

Yes, People Can Change

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2022/10/26

In the morning reading of the newspaper, I came across another straightforward newspaper article, as one expects within the Canadian landscape. One about Christians, or Christ, or a church, or some Catholic scandal, or — good Lord — the death of the former Queen, und so weiter.

One feels compelled to query one’s self about something more novel, less trendy, of value. I have Sam Samson to appreciate for this news item. It deals with the change in perspective or convictions. A former pastor, Scott Gillingham, spent years describing homosexuality as immoral from the lofty transcendentalisms of the Pentecostal faith.

He was elected to Winnipeg’s city council in 2014. The Pentecostal Assemblies of Canada 2018 general constitution and bylaws claims the leaders cannot engage in “sexual immorality”. This may be a vague reference to the Greek word porneia as a biblical term used by Jesus for any and all sexual immorality. Specifics differ by interpretation and translation.

Samson quotes the 2018 general constitution and bylaws saying, “Sexual immorality shall be interpreted to mean common-law marital relationships, premarital and extramarital sexual relationships … and all forms of homosexual activity, along with other practices deemed inexcusable for Christian conduct.”

This is contemporary Canada. Gillingham, after a significant period of years denouncing one of the large hunks of the LGBTI+ umbrella, has made an about-face. He intends to make the city more inclusive. He wants to have the public make this a moment of seeing someone change in public. “There’s someone who’s committed to equality,” as he said.

His most recent pastoral position was the Grace Community Church in Headingley, Manitoba for over a decade. At the time of writing, he supports same-sex marriage. The 2005 decision of the federal government on same-sex marriage changed his views on the subject. Over time, he has come to accept it Most Canadian newspapers with postsecondary journalist graduates are ensconced in “LGBTQ”; I use LGBTI based on the task force from the U.N., while adding a “+” for simplicity.

In Gillingham’s defence, Christians have been under a solid decade-and-a-half of solid cultural battering on LGBTI+ issues. On a personal level, it must be terribly uncomfortable. While, on a communal level, it must be difficult seeing the cultural changes and the — let’s call it — rub with the speech from preachers against features of sexuality and sexual orientation of the LGBTI+ communities and efforts towards equality.

On the front of — that which don’t exist in fact, but in normative universalism — secular human rights, any efforts toward equality in treatment regardless of differences amongst people will require cultural change from multiple lines: cultural conversation, education, law, media, politics, socialization, and transformation of mass psychology.

That’s being done. It has been done for a long time. Realistically, it’s always been that way, especially from the churches for more conservative movements a century ago and beyond in the backwoods of history. As I have observed elsewhere, the lines of change have been between compatible ethics, while only in a unidirectional mesh form. Transcendentalist traditional religious ethics, oft parochial while perennial, and secular international human rights, as the two. Religious ethics from a deity or a theity as taking greater authority than human rights.

The religious ethic asGod’s Law, as one can hear ad nauseam in many sectors of Canada. The (de facto) secular human rights ethics seen in international bodies such as the United Nation as enveloping Member States’ constitutional language and commissions. The former claiming to reject the latter or supersede in more proud moments; the latter claiming to respect the right to those religious ethics, while tipping the scales to balance and respect for individuals to hold the beliefs — not to necessarily respect the religious beliefs. Secular human rights respect the right to religion, belief, and expression; religious ethics haven’t always been used likewise, whether in hermeneutic theory or communal practice.

Samson’s piece, as with many others, seems like a great piece, to me, as it highlights change in individuals who held prior limiting views of the world. While, in sympathy for Gillingham, it, likely, wasn’t an easy transition.

With files from the CBC

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2022-12-09

COVID-19 — Cameroon’s Health and Economy

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2020/11/18

With more to come and, potentially, worse as things unfold over the course of the global pandemic. Cameroon has been doing very well compared to most countries and appears to be dealing functionally with its health impacts. Although, the country is not unscathed.

COVID-19, according to the World Health Organization: The current situation for Cameroonians regarding the pandemic is 21,160 confirmed cases, 420 confirmed deaths, out of a population of 23,439,000, which comes to 797 cases per 100,000 people. Cameroon’s first detected case occurred on January 2nd, 2020. All of these data points come circa October 9th, 2020. In terms of the number of confirmed cases in Cameroon, this number has been increasing since around the end of March and the beginning of April, while slowly stopping its progression.

Based on the world statistics from the World Health Organization, there have been 36,754,395 confirmed cases in all regions of the world of COVID-19 with 1,064,838 deaths as of October 9th, 2020, at 3:40 pm CEST. Cameroon’s new case loads have been declining, though several hundred Cameroonians have been confirmed dead from the novel coronavirus. All of these statistics from the World Health Organization point to the impacts on wellbeing and, ultimately, the loss of lives from the virus.

The financial impacts of the coronavirus are similarly steep. The core impacts in the economic sector appear in supply-side manufacturing and the services sector. With more than a third of the world’s population existing in lockdown, and with the largest global recession in the history of the world, the world’s economies have taken a blast with far-reaching consequences for the lives of citizens around the world and national industries; Cameroon included.

Global stock markets crashed in March of 2020. The changes appear due to the changes in purchasing behaviour of the public, temporary shortages of food, some spikes in prices, and then disruptions over the course of the pandemic. Even if we take the area of sports or large fashion and technology events, these have been cancelled or postponed as a result of the pandemic. Whether cinema, sport, television, video games, publishing, retail, restaurants, tourism, transportation, aviation, and the like, all have been impacted by the coronavirus and the decisions of governments to restrict movements of citizens to slow and stop the spread of COVID-19. In the midst of the pandemic, overall volume of trade in the first half of 2020 slumped by 16% in Cameroon. A pandemic of this type has not been seen since the Spanish Flu of 1918/19.

The levels of unemployment as a result of the stress and strain on national economies can entrench further disparities seen between men and women. Men and women around the world tend to feel different levels of strain in the home in terms of childcare and homecare. Thus, when the pandemic hits, and as it continues to impact the lives of the world’s men and women, women become caught in a Catch-22 of choosing between inflexible paid work outside of the home and extra unpaid work in the home. With this, women’s unemployment rates have been rising because of the issues of balancing that which cannot be balanced during a once in a century global pandemic.

Some of the positives are the ingenuity of the Cameroonian peoples in dealing with the pandemic through the creation of industries. One of these ways to curb the negative economic impacts of the pandemic is boosting local production supply chains by, and for, Cameroonians. Minister of Trade, Luc Magloire Mbarga Atangana, stated in August that Cameroonians must consume what they produce and produce what they consume in the midst of the pandemic.

Cameroon, and the world can take some note of these localized efforts, will need to invest in food and the manufacturing sectors within the country for the stimulation of consumption habits locally. The Government of Cameroon has noted the intention to support local companies as well as help with the supply of improved seeds and subsidize fertilizer for smallholder farmers.

Although, these Cameroonian economic solutions and supports from the government are important on a national level. One of the interest international phenomena have been the degrees to which communications technologies have exploded in value with one extreme case seen in Zoom. Eric Yuan, the CEO of Zoom, since March 2020 and September 2020 made about $12 billion. This is a dramatic case of making a turnaround with ingenuity and adaptability, and hard work, to turn a global tragedy into a win; an economic powerhouse is made. Yuan is now listed in the Forbe’s 400 richest people in the world.

Whether nationally or internationally, corporations and governments have recognized the essential need for innovation to show that which served one purpose can be served by another because of the need to physically distance, wear masks, and burden this storm unseen by the naked eye, only by microscope.

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2022-12-09

Love and Family in the Times of Coronavirus

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2020/11/14

Even with Independence of Southern British Cameroons from UK (Observance), October 1, passed and The Prophet’s Birthday (Public Holiday) celebration coming on October 29, we’re still in the deep dive of the pandemic. Our lives still need to continue, including our family and romantic lives. With all of the ordinances ongoing around the world to restrict this or halt that, or wear this mask or wash your hands with that disinfectant, as part and parcel of living in the coronavirus pandemic, our relationships can be similarly restricted or halted, simply as one component of daily living impacted by the pandemic. So, how is the coronavirus impacting families and relationships?

In spite of the necessities of physically distancing, wearing masks, and washing our hands, one of the unfortunate impacts has been on families, on couples. One of the most observable impacts on families has been the slow-down in the economy and the possibilities for unemployment affecting wives and husbands in Cameroon. With unemployment can come marital disharmony, including increased stress for the partner who lost the job, the potential ensuing arguments over finances, and so on, this is stressful; it’s a strain of functional family living with the potential for the stress to be passed onto the children too.

Other stresses include the children because of changes in school conditions and work conditions. Many parents may have to work from home, i.e., remotely. Many children may require more distance schooling to supplement safety concerns with the ongoing pandemic. Between these tensions of increased time at home, and more work in childcare and schooling on the part of the parents, there is a strain on the marriages for Cameroonian families. This is a significant issue in regards to the creation of stable family lives. Let alone the parental side of things, the concern over the mental wellbeing and health of the children with so many changes can put another negative factor on relationships.

Time to go out to the cinema, on a dinner date, out for a walk into a city centre, and son, has been further limited with the coronavirus pandemic. With the changes to increased home life time, and with a reduction in the possibility to go out and enjoy some time out with your wife or husband, Cameroonian relationships are being put under undue strain, which can even put some on the brink — as some reports have noted an increase in the number of divorces due to a feeling of being locked-in together with one’s partner with few moments to go out as a couple away from children, in spite of the general joy young ones can be in a families life.

All this raises some questions as to what one can do to keep in touch with others and find some sense of individuality in a claustrophobic inducing environment. With the advancement of modern communications technologies, in spite of the strains mentioned, there are plenty of things that can be done. One of these is the use of Zoom, Skype, Google Hangout, Facebook Messenger (audiovisual), and so on, to reach out to friends and family. Why not reconnect with your mother, father, brother or sister, aunts and uncles, even old friends from school?

These technologies give us great adaptability in the COVID-19 era for work. Why not use them to reach out to connect with others within the personal social circle for you? As well, there are plenty of ways in which modern entertainment with television, movies, and games, can provide some structured fun and play, and enjoyment, for children and parents alike, as a family; coronavirus doesn’t necessarily have to be an inexorable dampener on family time together. The biggest issue is the unavoidable nature of the pandemic’s impact of the lives of Cameroonians, even for faith life and religious services. These have been impacted. Many church services have become “live,” as in online and then projected into the internet for the congregation to ‘attend’ and watch remotely. One can pursue a spiritual life even at a distance, hearing their church service, taking part in edificative lessons of holy texts read by a pastor or a priest, and having the family together while remotely taking part in the service.

Other things that can be done to feel a sense of individuality and agency within the marriage is to take the appropriate precautions — wearing a mask, washing hands, and physically distancing — to take part in some of the activities still available in public. Why not? You respect the health of fellow citizens while taking part in some activities of personal interest and enjoyment, whether some find dining, a movie, some dance classes, or whatever interests you. If you feel some time to get closer as a couple, why not bring them together as a package — dinner, movie, and dancing with the love of your life?

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2022-12-09

Music Adapts to Pandemic Contexts

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2020/11/13

When the going gets pandemic, the live shows get virtual. There have been a number of shows in Cameroon with performances by popular artists. Those singers, rappers, and musicians have been taking their stage performances into the virtual space. It’s all part of an adaptation to the evolving circumstances of the current COVID-19 pandemic. And why wouldn’t conscientious artists decide to take their concerts and performances onto virtual platforms?

It’s a win-win on all sides. Public health is respected. Their income can remain steady with ongoing performances, or the public can have charity concert events online as well. Unless, someone’s true sense of music is only in live form. Then, of course, there can be a respect for the mourning of the loss of live event.

Nonetheless, these virtual concerts have been happening. Locko, Salatiel, Stanley Enow, Tenor, and others got together on May 30th of this year to create some Cameroonian-styled entertainment. It’s truly impressive stuff. Get this, they performed from home, coordinated the performances, and then streamed them live on Facebook. Enow took the time to reveal his foundation to the public, the Stanley Enow Foundation.

On its Facebook page, the Stanley Enow Foundation is billed as “a non profit organisation aimed catering” for underprivileged kids “with the intention of providing them” with free education. Enow was working on a sensitization campaign about the distribution of sanitary kits in Limbe markets.

Salatiel was promoting barrier measures in the midst of the pandemic. He talked ed about the collaboration with Beyonce and second part of the release of the song, “Anita,” according to Journal du Cameroun. Not only with Locko, Salatiel, Stanley Enow, Tenor, UNESCO organized the “ResiliArt Concert” in Yaounde.

As a celebration of International Jazz Day, on May 10, the show was 40-minutes long and performed live virtually. The entirety of the performances for 40 minutes were celebrating, as well, the life of Manu Dibango, who is a former UNESCO Artist for Peace in addition to an important historical figure amongst saxophonists.

“The current health crisis has enormous global ramifications for the creative and cultural sector. It has affected the entire creative value chain — creation, production, distribution and access — and considerably weakened the professional, social and economic status of artists and cultural professionals. Entrepreneurs and small- and medium-sized enterprises, which often lack the necessary resources to respond to an emergency of this magnitude, are especially vulnerable,” UNESCO stated.

Throughout the “ResiliArt Concert,” there were more than 28,800 viewers. It was part of an effort to support the creative sector and raise awareness about aspects of the coronavirus pandemic. In particular, the aspects of COVID-19 measures taken by many places in the form of containment measures in the cultural sector.

In fact, ResiliArt is part of a larger global move to support virtual debates for raising awareness about the financial and policy mechanisms required to withstand the onslaught of the COVID-19 pandemic. Happily, Cameroon is taking its role within the international community as a supporter of host of such efforts; and, artists around Cameroon have been engaging in adaptations to the needs of the early 21st century pandemic with virtual conference, though live.

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2022-12-09

Become African Fashionistas and Fashionistos in C-19 Times

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2020/11/13

Despair and dread seem like common terms and sentiments arising in the midst of the COVID-19 era. Which are true, by and large, because we live in the midst of an unprecedented pandemic in the 21st century, only comparable to the Spanish Flu from 1918/1919, where the Spanish Flu claimed as many as 50 million human lives. Even surprising some modern commentators on the current pandemic is the degree to which the preventative strategies haven’t changed much, when we look at the ways in which previous generations combatted the Spanish Flu, they used physical distancing or social distancing, masks, and the like. One of the better ways to combat the despair and dread — the sense of impending doom — in the era of COVID-19 can be seen throughout Africa in fashion.

Take, for example, Algeria, Rwanda, Liberia, Kenya, Cameroon, and Tunisia, and, probably, others. Each has taken the idea of fashion to the world of health and safety regarding COVID-19 or the coronavirus. It’s a spectacular sense of hope and creativity. It should be applauded. These countries’ fashionistas and fashionistos have taken on the pandemic with positivity rather than a doomsday pessimism.

Mounia Lazali donated hundreds of designed masks to people in Algeria. Alexander Nshimiyimana in Rwanda has been contributing masks to the public while keeping the prices affordable. The Bombchel Factory in Liberia has been extremely important for the repurposing of garments into fashionable masks. David Avido in Kenya has been repurposing some clothes to make masks. Ange Goufack and Edmonde Kennang have been producing masks with some added plastic around the eyes too, as COVID-19 spreads via water droplets. Myriam Riza in Tunisia produces masks from donated materials and then donates the created fashionable masks to the hospitals. This is the spirit of Africa, of humanity.

All of these examples are inspiring in the midst of the coronavirus pandemic because all this shows are the resilience and inspiration of African peoples to set forth and find new non-dreary ways forward. And it’s not entirely out of the reach for ordinary Cameroonians, for example, or requiring expensive training or supplies. In general, the only requirements are some simple culturally appropriate design principles per te local culture, and then some materials and the ability to cut and sew.

In fact, even examining some of the materials available for the creation of the customized, fashion-savvy masks, as with the example of Myriam Riza from Tunisia, the cloth or the linens can be donated from friends and family for them. Or someone could simply gather old clothes, cut them up, and then repurpose them for masks. Even doing what the Goufack and Kennang — the Cameroonian sisters — did, they added plastic coverings for the eyes too.

In spite of the despair and dread because of the prominence of the COVID-19 pandemic, and the affects on all of our lives, I would sincerely propose taking some time to reconnect with family, children, and friends, and to go the extra kilometre by customizing some Cameroonian-styled masks as part of a homecraft exercise. It would be thoughtful, kind, could fill some time, and would show a concern for that which matters to all of us as a gift to others: Life.

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2022-12-09

Pride of Cameroon – Stanley Enow New UNICEF Ambassador

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Medium (Personal)

Publication Date (yyyy/mm/dd): 2020/11/13

People and societies need heroes. Some are exceptional. In that, they come from the grassroots through trial and tribulation and winning over friends and gathering allies, even garnering enemies as strategic allegiances, and become internationally famous for their human rights work. Others can perform at a high level within the society and then become recognized by honourable organizations. One such organization is UNICEF, or the United Nations International Children’s Emergency Fund. They appoint ambassadors.

Some Cameroonians, recently, have been appointed UNICEF Ambassadors. These should be great achievements and a pride for Cameroonians. Stanley Enow, renowned Cameroonian artist, has been appointed a UNICEF Ambassador. One of the main reasons is his recognition of the importance of a social conscience, as well as his acting on this via social responsibility.

As the UNICEF Representative in Cameroon, Jacques Boyer, said, “Stanley Enow is not only one of Cameroon’s most popular artists among young people, he is also a fine example of celebrities who have understood their social responsibility and mobilizes their energy and talent to make the world a better place for children.”

Enow has been known to be strongly committed to social causes such as human rights with a special emphasis on children’s rights. It’s a fundamental social recognition of the need to inspire a positive trajectory for the next generations of Cameroonians.

Through UNICEF, Enow will focus efforts, in his role as a UNICEF ambassador for Cameroon, on bringing vision and attention to the rights of children, especially some of the most vulnerable children in Cameroon. Some efforts will be focused on the need to mobilize appropriate resources for the children. He has visited various places so far in the ambassadorial role, including Bonassama district hospital, and elsewhere, to bring attention to the importance of vaccination.

Back in August, Enow stated, “It is a great honour for me to join my voice with other UNICEF Ambassadors in Cameroon to make the voices of children, especially the most vulnerable, heard. For me, it is important that we get involved and that everyone contributes to the achievement of a better world for children. This better world is attained through immunization that protects children from preventable diseases and gives them a better start in life.”

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