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Lilly Singh and Bullying in Classrooms

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Cornelius Press

Publication Date (yyyy/mm/dd): 2018

By Scott Douglas Jacobsen

A UNICEF Goodwill Ambassador, Lilly Singh, went to South Africa in order to meet with children who are working to speak out call out, and reduce bullying and violence in the classroom.

Singh is a Canadian. She led a discussion with students aged 13 to 19. This was in Johannesburg, so she could hear the stories and narratives of the children. Their personal experiences of violence and bullying inside and outside of the classroom.

Singh stated, “I met with children and young people who have experienced a range of violence, from bullying and physical attacks to corporal punishment, sexual assault and harassment… No child should have to face violence at school, a place where they should feel safe and protected.”

This event with Singh was the first to start for UNICEF of the #ENDviolence Youth Talks.These are a collection of student-led dialogues on their experiences of violence and bullying in the classroom.

There is a collective effort – not only in South Africa but also around the world even the advanced industrial economies – to tackle the problem of bullying and violence related to the classroom: on and off the campuses. Who better to know about it than from the young people experiencing it?

There are a variety of organizations devoted to this cause including “UNICEF, the Global Partnership to End Violence Against Children, DFID and UNESCO, and others in different ways.

They will help inform the work of global leaders with a set of recommendations. More than half of students in South Africa have reported being bullied or subject to some form or peer-to-peer violence – mean age of 15. There are even many who report sexual abuse by their peers.

“In my work with UNICEF, I continue to see first-hand how this generation is coming up with creative and innovative ideas to help end violence in their own schools and communities, through forming peer-led groups, as well as speaking out and creating safe spaces for students to tell their stories,” said Singh. “As I listened to the children and young people, it underscored how vital it is that we involve them in problem-solving and continue empowering them to use their voices.”

The Government of South Africa including the Department of Education along with several partners are working to reduce the level of bullying and violence the young experience at their schools.

The Department of Education founded the Girls Education and Boys Education Movement (GEM/BEM) clubs to help curb the level of bullying and violence experienced by students. There have student-led clubs through these programs devoted to more than 2,000 schools with 975 trained club members.

Their emphases are the promotion of both dignity and mutual respect between the girls and the boys on each school campus. The students are then encouraged to not only to identify but to call out the various forms of discrimination against their peers and themselves that may arise for them.

This seems important as this may precede some action to the violence and bullying of the young. The article concluded, “UNICEF and Lilly Singh are encouraging young people around the world to use the hashtag #ENDviolence to share what they need to feel safe in and around school. Comments will inform a set of recommendations to global leaders.”

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Choice of Women Versus Religious Conscience in Healthcare

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Cornelius Press

Publication Date (yyyy/mm/dd): 2018

By Scott Douglas Jacobsen

AllAfrica wrote a wonderful piece on religion and women in healthcare considerations.

The three points of contact for the reportage centered on religion, women’s bodily autonomy, and the Constitution of South Africa. There is the Choice on Termination of Pregnancy Act, which legalizes voluntary abortion for different stages of a pregnancy.

It is seen as a liberal law. However, it has not been given a pervasive and consistent implementation or access for women who want to terminate their pregnancies. One reason comes from the health providers and facilities not treating women who need or want the abortion.

The article states, “Within South African law, specifically the termination of pregnancy Act, no health care provider – irrespective of the category – is ethically allowed to refuse to provide emergency treatment and care.”

The International Women’s Health Coalition (IWHC) published a report entitled “Unconscionable.” It notes the increase in the global refusal of healthcare providers to provide abortions in particular, and sexual and reproductive healthcare in general.

South Africa is the same as the rest of the world in the violation of the ethical precept of “do no harm.”

“Historically, the United Nations has defined a conscientious objector as an individual who refuses to perform military service on the grounds of freedom of thought, conscience, or religion. This moral stance against military service has been recognized not only by the UN Human Rights Council but also in the Universal Declaration of Human Rights and the International Covenant on Civil and Political Rights,” the articles states.

The idea of a conscientious objector had a prior meaning and context. Now, this is being utilized by the anti-choice movements to refuse provision of basic human rights via sexual and reproductive rights or sexual and reproductive healthcare.

The article continued, “In South Africa, those who refuse to provide terminations of pregnancy do so in terms of section 15 (1) of the Constitution, which guarantees the right to freedom of conscience, religion, thought, belief and opinion.”

However, the refusal to treat women who want to acquire abortions becomes a freedom of conscience and religion, and belief, issue against the right to dignity and equality given in the South African Constitution for women. Religion and rights conflict here.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

South Africa Among the Most Inclusive Nations

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Cornelius Press

Publication Date (yyyy/mm/dd): 2018

By Scott Douglas Jacobsen

Business Tech wrote on how South Africa is one of the most inclusive nations in the world outside of Canada and the United States.

In accordance with this ranking from the Ipsos Global Advisor, the factors incorporated into the overall ranking were the criminal background, gender identity and sexual orientation, political views, religion, and immigration.

The article stated, “Notably, while South Africans are near the top of the rankings when it comes to religion, immigrants and LGBT Inclusiveness – we top the rankings when it comes to being the nation most inclusive of people with criminal backgrounds and extreme political views.”

Basically, the study reflected the Inclusiveness Index of the Ipsos group. In the research study, more than 20,700 people were included from 27 countries, where they asked questions of about 28 “types” of people.

The questions about the different types were correlated with the level of inclusion of that person into the society. Where the person is seen as a real “[fill in the blank nationality],” that became a test for the level of inclusion with the research.

The final constructs for the research were religious inclusiveness, naturalized-citizen inclusiveness, second-generation inclusiveness, LGBT inclusiveness, criminal background inclusiveness, and extreme political views inclusiveness.

With these average, one arrived at the score of inclusiveness within the Inclusiveness Index. In that, South Africa is among the inclusive societies in the world.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

The Possible Decriminalization of Sex Work in South Africa

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Cornelius Press

Publication Date (yyyy/mm/dd): 2018

By Scott Douglas Jacobsen

Skye Wheeler in Human Rights Watch reported on sex work in South Africa.

It remains a political and social hard issue for the public and the politicians because of the wide variety of extreme reactions in response to the possibility of its decriminalization. A decriminalization, of course, would be different than a legalization in some ways.

A decriminalization would remove the blanket penalty for it. While the legalization would permit what was not there or be in effect after the decriminalization; however, this amounts to a straightforward decriminalization possibility.

As stated by Wheeler, “South Africa’s Law Review Commission late last year recommended that sex work remain fully criminalized, i.e. a criminal offense to both sell and purchase sex. Now, eyes are on the justice ministry to see whether it will follow this recommendation or whether a radically new approach and law are needed.”

There was a panel on sex work entitled “Is it work, and is it a choice?” The was convened by the Catholic Parliamentary Liaison Office and the Hanns Seidel Foundation. The event happened on June 21 in Cape Town.

The individuals who took part were “South Africa’s Deputy Minister of Justice and Correctional Services John Jeffery; former UN Human Rights Commissioner and judge Navi Pillay, a global luminary of women’s rights; and long-time warrior for South African sex worker rights, Kholi Buthelezi.”

The issue of sex work and its ethical implications are hard problems around the world. Do we outlaw it? Do we legalize it fully? Do we do a bit of both depending on issue? This remains a quandary around the world. Is it a violation of women’s rights? Or is it an example of women’s economic and social self-empowerment? I have heard many views. As with any complicated matter, I note legitimate ethical and moral precepts in each view.

However, the principles conflict and the dialogues are needed to suss them out for the values of the country. What seems appropriate for most people most of the time in a democratic society?

“Sex work is a contentious issue everywhere, tearing the global women’s rights movement in two. One side believes sex work – they prefer the term “prostitution” – is inherently abusive and should be eradicated through criminalizing the purchase of sex,” the article stated, “At the panel, the group Equality Now shares this view. The other side believes sex work as a whole should be decriminalized to better enable sex workers to avail of protection of the law from beatings, harassment, rape, and other abuse (a position held by Human Rights Watch and Amnesty International). At the panel, South African sex worker organizations Sisonke and SWEAT hold this view.”

The reportage talked about 40 sex workers being interviewed during the month of publication. Where the obvious answer to them is not pure criminalization; also, the arrests for simply standing around in “hot spots” should stop too.

It forms the basis for legitimizing police harassment of civilians. The sex worker has some hard conditions in which they work. In fact, the majority of the sex workers supported the full decriminalization of sex work.

The article concluded, “Public discussion like this panel is crucial. But more crucial is the direct involvement of sex workers themselves who need to be consulted and whose needs, realities, and perspectives should be taken fully on board. Such an informed discussion should lead to decriminalization of sex work.”

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

George Mayor Melvin Naik Argues Pride Parade Against His Christian Principles

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Cornelius Press

Publication Date (yyyy/mm/dd): 2018

By Scott Douglas Jacobsen

According to AllAfrica, George Mayor claimed the Gay US choristers are considered against his personal religious beliefs or his religion more generally.

Nonetheless, the pride march will continue onward. The Georgia Gay Pride march will be singing “Hallelujah” and “When the Saints Go Marching In.” This will be a first for South Africa, as far as I know.

George Mayor Melvin Naik made the statements about the homosexual pride parade being against his personal Christian principles.

“I simply wanted to bring the point across that just because the municipality supports an event, people must not take it for granted that that support reflects my own personal beliefs,” Naik stated, “As mayor, in my official capacity and personally, I support the Constitution and its values completely, but personally, as a Christian, I hold certain beliefs regarding LGBT people.”

He further states that this means he does not necessarily discriminate against them but, rather, views everyone as God’s children who remain loved equally by his Christian God.

DA Provincial leader Bonginkosi Madikizela said, “His utterances do not represent the views of the party. Therefore, the federal executive chairperson, James Selfe, will be referring this matter to the party’s federal legal commission (FLC) for further investigation… You can’t use your position in public office and make the kind of comments Melvin did.”

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Julius Malema Claimed to Make Racist Remarks

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Cornelius Press

Publication Date (yyyy/mm/dd): 2018

By Scott Douglas Jacobsen

Julius Malema made remarks. Now, the South African Human Rights Commission (SAHRC)) will examine the remarks. Malema, the Economic Freedom Fighters Commander-in-Chief, in the Constitutional Court submitted an application.

The application submitted was intended to make a bid to impeach President Jacob Zuma on the 30th of March last year. With Cope, the UDM, and the EEF joining forces, they filed an application to “order the Speaker of Parliament to institute disciplinary proceedings against Zuma.”

The SAHRC will investigate the DA complaint lodged against Julius Malema based on statements deemed racist. The reportage stated, “The DA took exception to two statements made by the leader of the EFF. One relates to a recent address during Youth Day, whereas the other relates to Juju’s language towards Nelson Mandela Bay Mayor Athol Trollip.’

With the complaint Floyd Shivambu was brought into it, the red berets’ deputy leader stated that Ishmail Momoniat undermines African leadership. It was seen as a racially charged remark by the DA.

Malema is under scrutiny from the SAHRC. During the EFF Youth Day rally, he exclaimed, “The majority of Indians are racist, and we must never be scared to say that. They are racist. The same thing applies to so some of the coloured brothers.”

With the unseating of Athol Trollip as mayor, Malema declared the intention to “slit the throat of whiteness.”

“The DA strongly condemns these remarks and we are of the view that these utterances by Malema and Shivambu are prejudiced, divisive and have no place in a democratic society,” Luyolo Mphithi, to the Commission, said, “No South African should ever have to face the humiliation of such an assault on their dignity and it is now becoming evident that the EFF is not ready to govern a diverse society, such as South Africa.”

The SAHRC will be making the decision soon. The decision will be decided on whether or no the issue is within the purview of their mandate. If this is not successful, the DA will work to “pursue another legal organisation to hear their complaints.”

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

South Africa’s Third UN Security Council Seat

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Cornelius Press

Publication Date (yyyy/mm/dd): 2018

By Scott Douglas Jacobsen

Humanist Rights Watch (HRW) reported on the secure position at the security council for South Africa.

The seat at the council offers South Africa to restore a human rights-based foreign policy. The next term will last from 2019 to 2020.

This is the third time South Africa secured a seat as a non-permanent member on the United Nations Security Council. At the January Summit, the African Union endorsed the South African seat at United Nations Security Council.

South Africa Remains the only country supported and endorsed by the African Union for the UN Security Council. The nation of South Africa declared its intent of peace and security on the African continent.

However, there is an uncertainty of the backing of a variety of tough measures for countries that violate human rights. The former South African prime minister Jacob Zuma had military cooperation with the South Sudan government including the use of child soldiers.

For its first two terms on the UN Security Council, South Africa went away from the Mandela hope of “human rights will be the light that guide our foreign policy.”

Africa in its first term on the UN Security Council in 2007 voted against a resolution for the cessation of military attacks against various ethnic minorities in Burma.

China and Russia also vetoed the decision in its second term during 2011, South Africa abstained from every vote in relation to the global south. It was criticized “championing a Western agenda” when it voted to authorize a no-fly zone in Libya.

100 years after the birth of Mandela, South Africa may have the possibility for the creation of a new Legacy respecting human rights on the UN Security Council.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Cardinal Argues for Negotiation with Terrorists

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Cornelius Press

Publication Date (yyyy/mm/dd): 2018

By Scott Douglas Jacobsen

According to Religion News Service, John Onaiyekan, a Nigerian cardinal, made a proposal. It caused some controversy.

The proposition is to negotiate with the terrorists. Onaiyekan is the archbishop of Abuja. He has been working to have some talks with the violent Islamist – political Islam – group called Boko Haram. This would happen in the northern parts of Nigeria.

Numerous governments in Africa are against any negotiations with terrorist groups, including Boko Haram. The fear is the backlash from any discussions and so further violence and militancy on the part of the terrorist groups.

Onaiyekan said, “My position is no matter how extremist a person is, there must be somebody who can talk to them and others… Then eventually talking will start taking place. That will be an easier way of handling grievances than guns.”

He has argued that Muslim groups can help with this effort as they share the same faith tradition. Even though, Boko Haram takes a rather extreme interpretation of the faith.

A Kenyan homeland security consultant and counterterrorism expert, Richard Tutah, explained, “We cannot negotiate with terrorists as long as they continue to use violence to achieve their motives… They are terrorists because they use violence to terrorize civilians, whether they base it on their religion or otherwise.”

Tutah stated one of the only times for negotiation is in kidnapping situations or when the terrorist groups are open to putting down their weapons. Boko Haram, for nearly one full decade, has been bombing churches, mosques, and government installations in West Africa.

Women, boys, and girls have been kidnapped. The Quran is cited as a source for these attacks and kidnappings. Now, the group is spreading to the north of Nigeria, and Cameroon, Chad, and Niger. Boko Haram has killed thousands in its work to establish fundamentalist Islamic law as the law of the land regardless of the borders.

President Muhammadu Buhari, in 2015, stated that 10,000 have been killed by Boko Haram, which is a tragic number. It has been widely using girls as suicide attackers or bombers. “Roman Catholic Church figures estimate more than 5,000 Catholics have been killed in Nigeria’s predominantly Muslim northern region. More than 900 churches have also been destroyed, according to the Christian Association of Nigeria,” Religion News Service stated.

The government of Nigeria has been reluctant to have any negotiations with the Islamic terrorist group while also have some discussions at some points. There was a negotiation of the release of 276 kidnapped schoolgirls in April of 2014.

“Onaiyekan painted the Nigerian government’s response as primarily a military bombardment that has cost millions of dollars, some of which came from foreign assistance funds,” the reportage stated. The cardinal argued for better use of the funds for better relationships and the improvement of dialogue between the terrorist group and everyone else.

Onaiyekan stated, “The aim is not to kill all Boko Haram, but to arrive at reconciliation so that people can go home to their families.” Based on the analysis of the African Union’s Continental Conflict Early Warning System, 31 conflicts are rooted in the unresolved colonial past of Africa, e.g. “interethnic wars to Islamist campaigns, border disputes and civil wars.”

The leaders of religious movements are often the targets with as many as 30 ordained clergypersons killed in South Sudan in since only December of 2013. The Central African Republic had four church leaders murdered since January of this year.

The general secretary of the African Council of Religious Leaders affirmed, “Unless we confront that past, we shall not resolve these conflicts… Religion is part and parcel of that.”

The deputy chief Kadhi and Sheikh Rashid Omar, as well as the higher ranking religious judges in the Islamic courts of the country, argued for the need to comprehend the religious texts of the other faiths. This may help with interfaith understanding, provide a basis for talks, and so peace.

The cooperation between African Christians and African Muslims is not strong. Bishop Alfred Rotich said, “We must have the voice and prophesy, but first we must work on our inner selves… Once we are comfortable, we must strongly speak against violence.”

Much of the conversation is by and from religious leaders and religious lenses. In some ways this is not helpful, and in other ways this can be helpful, it can assist with the cross-belief understanding for those who speak the language and metaphor of the holy books when they talk with extremists because they have a firmer foundation upon which to do so.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Restrictions on Tobacco in South Africa

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Cornelius Press

Publication Date (yyyy/mm/dd): 2018

By Scott Douglas Jacobsen

According to eNews Channel Africa, there will be further restrictions on tobacco consumption in South Africa. Aaron Motsoaledi, the South African Health Minister, published a new tobacco control bill. If this bill becomes a law, then this will restrict the means by which cigarettes and tobacco products are sold and regulated in South Africa.

Catherine Egbe was asked about the implications for tobacco control. The article reports, based on a question-and-answer with The Conversation Africa’s Health and Medicine Editor Candice Bailey, that the implications are for five areas.

One is the targets of a smoke-free policy, plain cigarette packages, regulation of e-cigarettes, “points of sale marketing,” and then the removal of the vending machines for cigarettes. Some, reportedly, as already covered within the current tobacco control law of South Africa.

The nation does not comply with the World Health Organisation’s (WHO) Framework Convention on Tobacco Control, which was signed by South Africa signed in 2005. One example of implementation is the smoke free public areas.

With the current laws around tobacco control, there are designated areas to permit smoking. The WHO convention states the need for 100% smoke-free public spaces in order to protect the non-smokers of the world.

There is a ban upcoming on the advertising of cigarettes at tills and for their being sold at vending machines. There are health warnings on the packages too.

“So the new law mandates standardised packaging with graphic health warnings to make tobacco packages less attractive to new smokers and to discourage old smokers from continuing to smoke,” Egbe stated, “The bill is also significant because it attempts to regulate e-cigarettes for the first time in South Africa. To date e-cigarettes have been freely marketed and sold anywhere to anyone, including children.”

With the question about the evidence for the efficacy of the planned interventions by Bailey, Egeb stated that there is a “great deal of evidence from the rest of the world,” which means a tremendous amount of evidence to support the increased set of restrictions of the sale, marketing, and distribution of tobacco in South Africa with examples internationally.

Egbe explained, “Let’s start with smoke-free policies. In countries like South Korea and the US where they are in place, research shows that they led to an overall improvement in health, particularly children’s health. Incidents of smoking-related cancers went down and there was a reduction in childhood smoking.”

More smokers wanted to quit too. If you discourage smokers to quit, then this can discourage young people from wanting or desiring to smoke in the first place. Then there are the cases of the standardized and simple packaging such as those introduced in Australia in 2012.

E-cigarettes may encourage young people to start smoking cigarettes, unfortunately. 18 studies point to no quitting rate increases of smoking. They may reduce the numbers of those who do quit smoking if they have a desire and intent to quit smoking in the first place.

“There are 83 countries that regulate e-cigarettes and about 27 that have completely banned their sale. These include Brazil, Singapore, Uruguay, Seychelles and Uganda,” Egbe explained, “The advertising, promotion and sponsorship of e-cigarettes are regulated or prohibited in 62 countries.”

The importance of the legislation comes from tobacco smoking being the single most preventable cause of death in the entire world, which makes this especially incredible and important. Much of the world ​is ​working to implement the WHO recommendations.

It seems well within the ability of South Africa to do the same. In fact, Egbe notes that smoking makes the TB and HIV outcomes far worse. However, 37% of men and 6.8% of women in South Africa use tobacco.

Before the WHO Framework Convention on Tobacco Control, South Africa was a leader in tobacco control in Africa and across the world because of strong tobacco control legislation it had put in place. But the laws weren’t updated according to current WHO’s standards and the country now lags behind some other African countries,” Egbe opined.

The big pluses from interventions like this include the helping of people to live healthier lives, to discourage young citizens from starting smoking, protecting millions of South Africans from second​-​hand smoke, and the prevention of young people being manipulated by the tobacco industry.

Egbe concluded, “Once the bill becomes law, the health minister will have to draw up several regulations to guide its implementation. These will ensure that the law is interpreted correctly and not manipulated by the tobacco industry and that the potential gains of the legislation are not watered down.”

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Abortions Legality Does Not Necessitate Safe Abortion Use in South Africa

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Cornelius Press

Publication Date (yyyy/mm/dd): 2018

By Scott Douglas Jacobsen

The Guardian reported on the need to considermore than the pro-choice laws in South Africa in order to prevent unsafe abortions for women, which can lead to the death of women. Abortions have been legal in South Africa since 1997.

There are advertisements for abortion in Johannesburg. However, the experts on the subject matter think about half of the terminations in South Africa occur external to the safe abortion areas. That is, the safer places known as the designated health facilities.

One doctor, Dr. Tlaleng Mofokeng, talked abut being an abortion provider for as long as being a qualified medical doctor. However, in the previous five years as a doctor and abortion provider, Mofokeng’s email, social media, and calls have been from many women, from every area of life, desperately requesting help from Mofokeng.

“I will never forget one young woman who came to the public clinic in the West Rand township near Johannesburg, panicking about massive blood loss from her vagina. It was only after some prompting that she and a family member admitted to using abortion pills purchased outside a shopping centre. She bought the pills after being denied an abortion by the local clinic, where health workers told her ‘We don’t do those things here,’ and shamed her for being young and sexually active,” Mofokeng stated.

The paramedics had come by and then the woman needed resuscitation. She was then transported to a close by private hospital. A couple hours later, the 17-year-old woman went into the operating theatre. She underwent a hysterectomy because of sepsis and haemorrhage. This was in South Africa. Abortion was liberalized 21 years prior, as noted in 1997.

Mofokeng used this as a warning of the referendum victory in Ireland. By which Mofokeng means, the laws can be passed. However, the implementation of those laws can be another hurdle off the books rather than on them – so to speak.

“The Choice on Termination of Pregnancy Act (Ctop) came into effect in South Africa in February 1997, with hopes it would promote female reproductive autonomy by providing free access to abortion. It has been described by the Guttmacher Institute as ‘one of the most liberal abortion laws in the world’ and secured all South African women – and minors – the right to decide to have an abortion,” Mofokeng explained.

The Act was seen as a historic moment for women. Nonetheless, the reality remains different on the ground, especially with the example provided before. One main factor comes from the lack of access to information. It creates a layered problem. Women have the right in the law. However, the information exists without access to the information.

It amounts to a socio-cultural restriction on the reproductive rights of women regarding safe and equitable access to abortion. Women and young women deserve the right to equitable and safe access to abortion as a human right. Then if someone has a religious objection, they can have access while not having to use it.

Mofokeng described, “The formal health system does as little as it can to comply with the law. A recent survey by Bhekisisa, the Mail & Guardian newspaper’s health journalism centre, found that less than 5% of public clinics and hospitals offer the procedure. The National Department of Health’s website fails to list any information on abortion and neither do its four mobile apps.”

Women will acquire an abortion with or without the abortion access. One 2017 study noted that approximately 1/3 of South African women do not know that abortion is legal in South Africa.

“Illegal abortion flyers have become recognisable on many lamp-posts across the country, including at the entrance of the Department of Health. They promise same-day abortions, which can include an indiscriminate concoction of pills and procedures that risk incomplete abortions, sepsis and even death,” Mofokeng stated.

Little political will exists for the upholding of the law, especially with the lack of information among women in the community. By implication, the authorities will not take measures in order to control or prosecute the provision or advertisement of illegal, or mostly unsafe and illicit, abortion services.

The Minister of Health, Aaron Motsoaledi, was named a champion within the She Decides movement, which is, obviously, a progressive movement. However, there has been concern about an unresponsiveness to the concerns of women in the last decade.

Mofokeng stated, “As a doctor, I have seen what lack of access to abortions means: too many South African women suffer needless complications and preventable deaths. But I cannot get much more specific than that, as the Health Systems Trust said in its 2011 report that the government’s abortion statistics are ‘increasingly unreliable.’”

With the United States’ Global Gag Rule, this has impacted the ability of South Africa to develop its abortion services as well. “Trump’s expansion of the rule further restricts NGOs to using their own funds to save lives. This will lead to preventable deaths and life-long ill health from complications due to unsafe procedures,” Mofokeng explained.

Mofokeng concluded with a question about the things that will be needed for the country to step up to the plate.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

In Conversation with Dr. Leo Igwe on South Africa, Humanism, Mandela, Africa, and Critical Thinking

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Cornelius Press

Publication Date (yyyy/mm/dd): 2018

Scott Douglas Jacobsen: South Africa in particular and Southern African, in general, seems more known than other parts of the world to the entire world, especially with the history of individuals such as Nelson Mandela in South Africa and apartheid.

Of course, religion continues to play a role in the existence of the country after the death of Mandela. However, the legacy continues onward for the country and religion continues to influence the nation insofar as I understand it. Others know the situation better than me.

What seems like the progression of the liberalization of religion in Southern Africa and increase in space for those who do not have a religion in live safely and healthily in South Africa?

Dr. Leo Igwe: Post-apartheid South Africa has a mixed religious and cultural heritage and that leaves an ample space for a healthy mélange of cultures, religions, and philosophies. It is against this background that the progress in terms of liberal religion in South Africa could be understood. In spite of the region’s progress, supernaturalism continues to play an overbearing role in the lives of South Africans, especially among black South Africans. This is evident in the reports of witchcraft accusations, witch persecution, and killings in the provinces. Abuses by South African pastors who spray insecticide on their church members or order them to eat grass have made international headlines. Questionable medicinal claims by traditional healers, called Sangoma abound. However it must be noted that the government of South Africa has taken measures to combat religious abuses. It constituted a committee that inquired into the commercialization of religion. Some of the erring pastors have been sanctioned. However, time will tell if contemporary South Africans will build on the secular legacy of Nelson Mandela or allow those hard-won gains to be eroded by magico-religious beliefs. So while progress has been made to further the liberalization of religion, a lot of work needs to be done to stamp out religious exploitation and abuses in Southern Africa.

Jacobsen: How are other regions of Africa in terms of the freedom for the people to be able to find their own way within the continent and to be able to live free from religion if they so choose?

Igwe: The situation varies across the region but is quite dire in the north of Africa where Islam is the dominant religion or in other parts of the region where de facto or de jure sharia law holds sway. Interestingly, African countries have constitutions that guarantee freedom of religion or belief. But in actual fact, there is no freedom of religion in much of these places. In muslim dominated areas, what applies is ‘freedom’ to profess and practice Islam or some other nationally recognized religions. Those who are born into Muslim families are not allowed to change their religion; they cannot leave the faith of Islam because apostasy is a crime that is punishable by death. So in regions across Africa freedom from religion is not an option and without freedom from religion, the right to freedom of religion or belief makes no sense. It is utterly meaningless.

Jacobsen: Does science education tend to moderate or religious belief in African education? 

Igwe: Actually religion is hampering science education in schools because religious owners and managers of the educational system treat science with suspicion and mistrust. The impression is that much scientific knowledge is corrupting. It will make students to become atheists. So to prevent this from happening, religious controllers of schools disallow or water down aspects of scientific knowledge that they consider to be in conflict with their religious teachings and traditions. So schools produce scientific illiterates. They graduate scientifically half-baked students, who believe that the dogmas of their various religions are superior to scientific explanations. Simply put, religious belief trumps science in Nigerian schools. And I think this applies to many schools across Africa. The irony is that while Christian and Islamic religious zealots who manage these schools limit science education, they send their children to study in western countries where there is a better delivery of science education. African masses need to wake up to the hypocrisy of their ruling elite and demand an optimal delivery of science education in schools.

Jacobsen: How often is critical thinking encouraged in Nigerian formal education? For example, we have some trouble in Canada as far as I know, but the general tone is one of critical thinking as good about certain topics. Religion tends to be off-limits for deep criticism.

Igwe: Critical thinking is not expressly encouraged in the Nigerian educational system because of the potential of applying the skills to forbidden topics such as religion. So Nigerian students become critical thinkers by default. With the advent of the Internet, the trend will continue as the religious grip on the educational system loosens.

Jacobsen: As you are in your fifth decade of life, you have seen many changes in Nigerian culture and education. What have been the most prominent changes in the educational system there?

Igwe: The most prominent change is the Internet, the attendant massive flow of information and the liberation of students, seekers and learners from the tyranny of teachers, clerics and other custodians of knowledge, truth, and wisdom. It is most liberating to know that today people who seek knowledge or answers to some basic questions don’t have to wait till they go school; they don’t need to consult a priest, a diviner or an Imam. Learners and seekers don’t have to rely solely on what they were told or taught, they only need some Internet access. For me, this is one prominent change that will drive other educational and cultural changes in the years to come.

​Jacobsen: ​Thank you for the opportunity and your time, Dr. Igwe.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Marieme Helie Lucas on Noura Hussein Hammad

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Cornelius Press

Publication Date (yyyy/mm/dd): 2018

By Scott Douglas Jacobsen

Scott Douglas Jacobsen: ​Cornelius Press is located in South Africa. It is the first progressive publication, as far I as I am told, in South Africa and Southern Africa for that matter. 

Noura Hussein Hammad has been given the death penalty for murdering a husband who she was forced to marry and who raped her within the marriage. How common is this story the MENA region? Does this tend to extend within the fundamentalist religious group in general, e.g. those found in Southern Africa too?

Marieme Helie Lucas: First of all, it is not just a marital rape, it is also a gang rape insofar as she was held down by several of the husband’s male relatives on the 5th day of their legal marriage, after steadily refusing first of all to get married to him and then to have sex with him.

She did not sign her marriage contract and was given in marriage by her matrimonial tutor or wali,- in this case, her father. It is only the day after this first rape, when he attempted again to rape her that she stabbed him in self-defense. I think we need to spell out these horrendous circumstances.

Now, marital rape is common the world over and women and rights defenders – always – had to struggle for a long time before having it criminalized. It is neither specific to a region, nor to Islam or to a school of thought in Islam.

However, it is true that bad practices and ultraconservative interpretations of Islam that legitimize patriarchy in all its forms are on the rise everywhere and facilitate the extension of the worst cultural practices: for instance, the concept of wali, which was unheard of in many predominantly Muslim countries, is now being propagated in the name of Islam; so is FGM, an Egyptian practice of sexual mutilation of women that predates Islam (as it originates in Ancient Egypt), which fundamentalist preachers, right now, are trying to expand to South East Asia and the Maghreb in North Africa where is was unknown till recently.

Jacobsen: Hammad has less 15 days to appeal the case. What external pressure can come from other countries in order to change the highly punitive and gender discriminatory legal system found in many Islamic theocracies or Muslim majority countries for that matter?

Helie Lucas: First of all, there is internal pressure, both from within Sudan where women’s rights and human rights defenders are on high alert and from within predominantly Muslim countries where progressives started defending Noura and her lawyers.

It is essential that external pressure come in support to those progressive forces from within, and in alliance with them. Ignoring the high level local protest would be totally counter productive, and will amount to putting such a blatant denial of fundamental human rights – self defense in a case of rape – into a political context of ‘good West’ against ‘bad Islam’.

The so-called Muslim world is very far from being homogeneous, hence marriage laws range from granting no rights at all to women within the marriage to granting equal rights – and responsibilities – to both spouses in more democratic countries.

In all countries, whether predominantly Muslim, Christian, other or secular, democratic forces struggle long and hard in order to defend fundamental human rights – especially but not exclusively for women.

Jacobsen: If Hammad dies, what will this symbolize as with other potential tragedies in loss of life simply fighting for their well-being and dignity?

Helie Lucas: I do not want to believe for one second that we, the progressive forces the world over and especially those within Muslim contexts, will allow for death penalty to be a applied to such a young woman, a victim of child marriage, forced marriage, rape, and many other violations of universal rights.

We should just keep actively fighting for her rights till her life is saved. Appeals for pardon have already been sent to the Sudanese president, petitions have popped out on Aawaz and on Change; they are massively signed. There is a very active and courageous Sudanese website in defense of Noura.

Vocal progressive theologians of Islam started speaking up. Sudan’s Constitution and international human rights treaties that Sudan signed should be called upon to protect Noura’s life.

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

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Call to Action on Noura Hussein Hammad from Sodfa Daaji

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Cornelius Press

Publication Date (yyyy/mm/dd): 2018

Sodfa Daaji is the Chairwoman of the Gender Equality Committee and the North Africa Coordinator for the Afrika Youth Movement. Here we talk about Noura Hussein Hammad’s urgent case. The hashtag: #JusticeForNoura. Daaji’s email if you would like to sign: daajisodfa.pr@gmail.com.

​Hammad has 15 days to appeal the decision for her execution.​

By Scott Douglas Jacobsen

Scott Douglas Jacobsen: What is Noura Hussein Hammad’s current crisis? 

Sadfa Daaji: Ms. Noura is a 19-year-old Sudanese woman who, on 10th of May 2018, has been sentenced to death penalty according to Sharia Law. Today was her last trial, and the family’s husband decided for Qasas (death) instead of Deia (payment, and consequently forgiveness). Noura is condemned under the article 130, for intentional homicide, and from now we have 15 days to appeal and to try to save Noura’s life. 

Noura is a victim of forced child marriage, as her father got her to get married with her relative, and no one of her relatives heard her refusal. Noura managed to escape to her aunt’s house, but her father tricked her, and she has found herself married against her will. Ms. Noura is a victim of rape, as on the fifth day of her honeymoon, after refusing to have any intercourse with her husband, she has been raped by him with the help of his brother and his cousins, who held her.

Noura is also a victim of gender-based violence and domestic violence, as her husband threatened her with a knife, and she has on her body scars made from his bites and his violence. 

We are urging Sudanese authorities to take in consideration the multiple factors, and to treat Noura as a victim of violence, who is psychologically affected by her earlier experience, and she is now facing the misery of being condemned to death. 

Jacobsen: What is the purported crime? What may be the punishment for this? 

Daaji: Noura is formerly accused of intentional homicide, under the article 130 of the Sudanese Law. According to Sharia Law, the punishment is Qasas (death) or Deia (payment of the loss to the family and some time to spend in prison).

The decision is made, at the ending, by the family of the husband. And today the family has decided for death, even if the judge recommended them to take in consideration the opportunity to forgive her and to make her pay a fine.

The family has not accepted the advice from the judge, and according to our volunteers, at the end of the trial the husband’s family was clapping and celebrating outside the courtroom for their decision. 

Jacobsen: How can she be helped? 

Daaji: We are now running against the time, and we are trying to catch the attention of the High Commissioner of Human Rights, but also the head of States of African Union. Who wants to support us can join our official hashtag #JusticeForNoura and find on twitter further information. 

Thank you for the opportunity. 

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

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Dialogue with Mandisa Thomas: Founder, Black Nonbelievers, Inc.

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Cornelius Press

Publication Date (yyyy/mm/dd): 2018

Mandisa Thomas is the Founder of Black Nonbelievers, Inc. One of, if not the, largest organization for African-American or black nonbelievers or atheists in America. The organization is intended to give secular fellowship, provide nurturance and support for nonbelievers, encourage a sense of pride in irreligion, and promote charity in the non-religious community. Here we talk about the recent transition from full-time work to full-time activism for Thomas and building community. 

By Scott Douglas Jacobsen

Scott Douglas Jacobsen: If you look at the American context of religion and the level of religiosity, how seriously people take their faith, and if you look at the South African case on similar factors, what do you see as similarities in terms of the state of religion and the level of religiosity?

Mandisa Thomas: Unfortunately, through colonialism and the indoctrination and imposing of religion among the people of color, particularly black folks and Africans on the continent, it is similar.

Colonialism and Christianity was a force among the Indigenous peoples. Unfortunately, it has taken on a life of its own in both areas, where many African-Americans are highly religious due to the historical nature of the church and the role it played during and after slavery and before and after the Civil Rights movement.

I also think Evangelical Christianity has taken over the continent of Africa as well. Certainly, in the eastern part of Africa Islam dominates there. But there is certainly a similarity in the way it was imposed on blacks in Americ and Africa.

Jacobsen: Regarding the effects of the ways in which religion is represented on the continent of Africa and in southern Africa in particular, how does this lead to human rights violations, whether wittingly or unwittingly used to enact violations of human rights?

Thomas: It has been a tool to get the oppressed to accept their oppression. That God or Jesus will deliver you from oppression, will come and save you. We will go to heaven once we die.

Unfortunately, it has allowed many people to accept this idea of suffering or oppression as [Laughing] something like God’s Will.

Jacobsen: [Laughing] Do you think that culture of “accept your suffering, take it, and you will have a better life in the hereafter” is taken seriously by most people who identify as Christian or Muslim in the continent of Africa? 

Or do you think they take it more as a marginal belief that doesn’t necessarily influence their day-to-day lives?

Thomas: I think it is a mixture. I think people have been conditioned to believe that because there are many believers who live their lives like everyone else, except when it comes to going to church on Sunday.

Or if they go to church, they just don’t believe, but a huge factor of that is fear. Many are scared to not believe. It is an insurance policy. They may not know for sure that it is real, but, just in case, they will err on the side of belief because they do not want to be wrong and end up on that wrong side once they die. 

So, fear is often a huge factor when it comes to espousing the belief or truly believing it.

Jacobsen: When it comes to the case of South Africa or southern Africa generally, it is not only fear about a hereafter as an insurance policy motivation. It is a fear of being socially unaccepted. You are cast out of the group simply by not taking on the label of “Christian” or “Muslim” or attending mosque or church on a particular holy day.

Thomas: Absolutely, people do have this fear, ostracism. I think in the Muslim faith or the secular Muslim faith. You are considered an apostate, and the punishment is death. So, many people fear for their lives.

If they break away from the religion or the temple and such, in Christianity, there might be the sense of exorcism. In the continent of Africa, I think people fear more for their lives. People definitely face social outcasting from their churches or their communities if they stop believing.

Unfortunately, it does lead to a sense of alienation because you feel that you cannot relate to the people that you once socialized with. It is very uncomfortable for many who break away. 

Jacobsen: Not only on the personal and social aspects, what about professional life? Does this make potential professional life difficult? Could these impact promotion opportunities, the ability to get certain types of employment, if you do not hold a particular faith, whether in the United States or in other places?

Thomas: I do absolutely believe that to be true. There are many nonbelievers here in the United States who are business owners or entrepreneurs. They absolutely cannot say they are atheists or nonbelievers because they would alienate their Christian clients.

I have seen a shift in our members, where they are speaking about it more. But they still do fear that loss of livelihood. They also feel the loss of families, but also in the professional world; it could possibly hinder progression if you come out and speak openly about your non-belief.

In the US, there are employment discrimination laws that should prevent that, but I am not sure about the continent of Africa. Certainly, in the US on paper, there are laws to prevent that. That doesn’t mean it doesn’t happen. 

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

Thomas: No problem! Thank you.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Saudi Activist Ghada Ibrahim on the Islamic Educational System

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Cornelius Press

Publication Date (yyyy/mm/dd): 2018

Ghada Ibrahim is a Former Muslim and Saudi Activist. In particular, the rights of women in Islam. Her emphasis in activist work comes to women’s rights in Islam and talking about her former faith. Here we talk about the Islamic educational system in Saudi Arabia, the use of fear, and the religious mental health system in education.

By Scott Douglas Jacobsen

Scott Douglas Jacobsen: If you look at the Saudi Arabian educational system, how does this system look to you? How does this rank in international metrics?

Ghada Ibrahim: I can only speak to what I have been exposed to. I was in the education system until 2006. I watched as the girl’s education merged with the boy’s education in the Ministry of Education (before, there was General Administration for Girl’s Education. It was run by a group of religious fanatics who wanted to control what girls were exposed to in the school system.) Even after the merger, there were distinct differences. For example, girls were not allowed a physical education class and were not permitted to study geology, whereas the boys did. 

The education system was government owned and distributed. All schools, public and private, had to teach the same core courses. The only difference was “Extracurricular” classes such as additional English language classes, physical education, and computer classes. These were not counted as part of our GPA. 

The classes we took were heavy on religion. We began with 3 main religion classes from 1st to 3rd grade (Quran, Theology, and Jurisprudence). Afterwards, more classes were added. These were: Hadeeth (The sayings of the prophet), Tafseer (The interpretation of the Quran), and Tajweed (The preferred method of reading the Quran). We also took science and math (Physics, Chemistry, biology), English, Arabic (This included literature, writing, grammar, etc..), History (Mostly Islamic history and the history of Saudi Arabia), and Geography. The only thing I can honestly say was good in the education system was math and Arabic. Everything else was extremely poor or religion classes. After graduating from high school and going to college in the US, I felt how useless those religion classes were. We could have had more time in literature (Arabic or English), more emphasis on research and writing, more science, but that would take away from the religious studies, wouldn’t it?

Jacobsen: If you look at the educational system in South Africa, as an example, most South African Muslims are Sunni Muslims. How would this then compare the educational system in Saudi Arabia and in South Africa?

Ibrahim: I am not aware of what they teach in South Africa, but most Muslims in Saudi Arabia are Sunni Muslims. Saudi Arabia is also the birthplace of Wahhabi Islam. This is what we were taught in our religion classes. We were taught the most extreme version of an already extreme religion, including that the punishment for apostasy is death, the punishment for stealing is cutting off limbs, and the punishment for fornication is lashing. 

Jacobsen: How early does the indoctrination start in Islamic schools in Saudi Arabia?

Ibrahim: Grade School. I remember some of the “rhymes” we were taught back then. “Man rabbuk” (Who is your god?) “Man nabiyyuk” (Who is your prophet?) “Ma deenuk” (What is your religion?) This was taught to us at 6 or 7 years old. Then we are taught what is halal (permitted) and haram (Not permitted) and also that there is a group of people called Kuffar or infidels that are not Muslim and they are not our friends. During this time, we also begin to memorize the short chapters in the Quran and also learn how to pray. Some of the “group activities” that we did when we were children was go to the bathroom together to perform “Wudu” or ablution before prayer then going to the prayer room and praying together. 

Once girls reach 4th grade, they are required to wear the black cloak or “Abaya”. After they reach middle school, not only are they required to cover their hair with a hijab, they are required to cover their faces. As the years progress more religious studies are imposed on us. “You can’t love a non Muslim” is a big thing they taught us pre-9/11. It mysteriously disappeared afterwards. I saw it disappear from my younger siblings books. We were also taught to hate capitalism, communism, socialism, nationalism, and ism that isn’t Islam. 

Jacobsen: How is fear used to intimidate the children into the belief system?

Ibrahim: Oh boy, how does it not? Imagine this with me. You’re maybe 11 or 12, just starting to mature, and every week in the morning you have a morning assembly lecture from a religious teacher or a visiting religious scholar. What is today’s lecture about? Positive thinking? Don’t bully? Be good to your neighbor? No. It is about punishment in the grave for those that miss prayers. Cautionary tales of how an otherwise good person died, but every time they dug a grave, they found a huge snake. Finally, they decided to bury him despite the big snake. Afterwards, the people in cemetery heard bones crushing and a blood curdling scream. That is the punishment for missing prayer. A snake will crush your bones after death. Also as punishment: Your face will be as black as coal (don’t get me started at how extremely racist this notion is) and that your body will reek after death. In contrast, if you were a pious Muslim that prayed on time, you will smell like Musk after death, your face will be glowing and white (again, the racist undertones), and no snake in your grave. This is just one of many scare-tactics. 

Other tactics used: Scaring girls into hijab by telling them that they will be held by their hair in hell. Scaring people who listen to music by telling them that molten lead will be poured into their ears in hell. 

Jacobsen: How does the religious mental health system deal with modern knowledge about depression and the real cases in the young?

Ibrahim: I don’t think it does at all. The religious, whether it be Muslim or otherwise, look at depression as a sign of a weakened faith. Depression is dealt with by more prayers, reading more Quran, and return to the faith. I’ve struggled with depression for a long time and every time I mentioned feeling down, the answer was always the same: Read the Quran. At first, that was exactly what I did and it never worked. I prayed. I recited. But nothing. Seeing a mental health professional was frowned upon and a HUGE taboo in my culture. Only “insane” and “crazy” people go to a mental health professional. 

What was even worse is the state of mental health institutions. I have known people that were put in institutions and medical professionals that worked in them and it is atrocious. There is no real definition of mental illness in there. A friend was put in there for being gay and her “treatments” were memorizing the Quran. The same can be said for patients with schizophrenia, bipolar disorder, and other serious diseases. Orderlies regularly abuse patients. It is horrific. 

Jacobsen: What impact does this likely have on the mental health of children?

Ibrahim: Children that have actual mental health needs do not get the help they need. This isn’t just about depression, but also learning disabilities. Everything is taboo. Children with learning disabilities are called stupid for not being able to catch up to their peers, which in turn, cause other harms such as low self-esteem and fear of expressing themselves. This has profound effects on building one’s self. In addition, children with depression or anxiety disorders are completely dismissed instead of addressing the very real disease they are suffering from. Untreated depression and anxiety only intensifies with time. 

Jacobsen: Any feelings or thoughts in conclusion?

Ibrahim: As I said, I can only speak of the education system as I had gone through it and from the girls side only. Everything is segregated in Saudi Arabia. The girls schools are surrounded by tall cement walls and there is always a guard the prevents girls from leaving between classes and who makes sure everyone is covered up appropriately. The curriculum has changed and I believe is still changing to try and meet international standards. I have seen the sciences improve from my time to my siblings. Religion classes are not as emphasized, or at least I hope they aren’t. The new generation doesn’t care as much about religion, thanks to social media, the internet, and their parents who traveled and took them outside of the country with them. 

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

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

New Church in Celebration of Alcohol

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Cornelius Press

Publication Date (yyyy/mm/dd): 2018

Religion News Service reported on the new church in Orange Farm, South Africa. A clergyperson poured whiskey into a cup to anointed a man.

The congregation of the Gabola Church swig beer and dance. A rite of passage initiated for the newcomer. Less than one year old, Tsietsi Makiti, said, “We are a church for those who have been rejected by other churches because they drink alcohol.

Those drinkers get seen as sinners, who Makiti helps save. The line of argumentation amounting to the Holy Spirit through drinks. Other South Africans claim Gabola Church does not qualify.

It does not amount to a church. Archbishop Modiri Patrick Shole said, “They are using the Bible to promote taverns and drinking liquor. It is blasphemous. It is heresy and totally against the doctrines.”

Gabola Church is a non-member of the South African Council of Churches. No affiliations exist with the church. It stands alone as the whiskey-chalice and beer-congregation church.

56 million people live in South Africa. Approximately 80% of the population identify as Christian: Catholic and Protestant. Some other sects sprinkled in the mix.

30 worshippers, recently, held a service in an Orange Farm township bar. It is south of Johannesburg. That service had a pool table as an altar with, of course, whiskey and beer.

Six ministers blessed cold beer bottles. Other alcoholic beverages included brandy, whiskey, and others. Hymns got sung. All in praise of drinking and its good side.

Makiti said, “Our aim is to convert bars, taverns and shebeens into churches… And we convert the tavern-owners into pastors.” The churchgoers get encouraged to drink in a responsible, mature manner.

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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-sightjournal.com.

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© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Survey examines how to expand campus mental health services

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Ubyssey (The University of British Columbia)

Publication Date (yyyy/mm/dd): 2015/05/25

For May’s mental health awareness week, a UBC-founded mental health organization, Walkalong, surveyed students to find out what they wanted from the university’s mental health services.

Walkalong, which describes itself as dedicated to young Canadians’ wellness through empowerment, posted a call for UBC students to take part in a research survey asking what they wanted from possible expansion of mental health services.

There is a pressing need for greater access to mental health experts given the demand for them, according to psychiatry professor and the survey’s principle director Michael Krausz. The survey considered how best to expand resources given that current services aren’t meeting the demand.

“[With] long waiting times and very limited resources we see an urgent need to build capacity,” said Krausz.

According to the most recent AMS academic experience survey, only 36 per cent of UBC students were satisfied with their experience at UBC counselling services while 35 per cent said they weren’t.

John Ward, project manager for the online survey, would not comment on the findings, saying that releasing preliminary results may contaminate them.

However, mental health services may expand to include a virtual clinic, according to Krausz. A virtual clinic would be a web-based platform that gives students the chance to connect with mental health experts via video conference, email or chatrooms.

“The idea is to provide access to any kind of mental health services and to add to the existing services,” said Krausz. “We hope that a virtual clinic component, and other components can help to build capacity to make it easier for students to access expertise.”

Web-based mental health services already exist elsewhere, both in Canada and internationally. Krausz calls the online services “much appreciated” by users and says there is a lot of positive feedback for the platform.

According to Krausz, users enjoy the virtual clinic because it offers an easy means of access to mental health experts while also giving users a sense of being in charge of their experience, as well as offering more opportunities for information on mental health and treatment options.

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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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

F-Word Conference aims to increase dialogue on feminism

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Ubyssey (The University of British Columbia)

Publication Date (yyyy/mm/dd): 2015/05/07

The 6th annual “F-Word” conference was held May 2 to create a forum for open dialogue and discussion.

The sixth annual F-word conference took place on May 2 in an effort to increase UBC’s dialogue on feminism and activism.

The event featured presenters, workshops and keynote speakers, including UBC’s own Lau Mehes and Phanuel Antwi.

Fourth year GRSJ students and conference co-chairs Emma Kuntz and Zoe David-Delves scheduled various activities to examine issues relating not only to gender and sexuality but also to racism, colonialism and activism.

“Feminism, activism and community, and a way to bridge the gap between the academic work that we do in class and the community work and activism that happens through organizations to create a space of dialogue,” said Kuntz.

David-Delves also said that the conference could assist with “the sort of general undermining of feminist thought and discourse in the university…. I think UBC students are sometimes not encouraged to critically analyze the world around them.”

“[Attendees] can come together and discuss and share ideas,” Kuntz said, speaking to the purpose of the conference. “We can work together to think through these issues and to build a bridge between academia and activism.”

According to David-Delves, feminism takes a stance against the oppression of marginalized group but is necessarily about more than one group.

“What the conference does is raise awareness to the intersectional approach of feminism,” she said. “I think UBC sometimes does not take feminism seriously, and I think there are a lot of misconceptions around feminism.”

An intersectional approach to feminism means considering multiple points of oppression. In other words, intersectional theory examines how various social prejudices are interrelated.

“[The conference is] also a place to bring together these ideas and discuss what we’re going to do to create a better world that is fighting oppression…sexism, racism, and colonialism,” Kuntz said.

According to David-Delves, a common misconception about feminism is that it relates the complete liberation of all women. She argues that that the reality is that different women have different problems and must be addressed differently.

“As people who are fortunate enough to have post-secondary education, we should be engaging with ideas and critically thinking about how we want the future to look.” Kuntz said.

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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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Researchers looking into the reality of ‘chemo brain’

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Ubyssey (The University of British Columbia)

Publication Date (yyyy/mm/dd): 2015/05/06

UBC researchers examine the effects of chemotherapy on the brain.

A team of UBC researchers are looking into the reality of ‘chemo brain’ by studying chemo patients who reported the symptoms.

The researchers studied chemo patients who reported the symptoms of chemo brain, which include mind wandering and impaired concentration. However, the results of this study are in line with the kind of subjective complaints often found in chemo brain patients.

“We actually don’t show [that] chemotherapy can cause chemo brain,” said UBC psychology professor Todd Handy, one of the researchers. “Rather, we show that chemo patients who report symptoms of chemo brain have brains that seem to be chronically mind wandering, even when they say they are paying attention to what they’re currently doing.”

According to Handy, other symptoms of “chemo brain” include bad memory, clouded thinking and other problems associated with cognitive impairment.

“One parallel might be how some people feel after a hard night of partying,” said Handy. “You wake up the next morning, and you just feel like your brain’s in a fog.”

According to Handy, there are no tests that can directly measure chemo brain, which becomes a problem when patients have complaints but no standardized diagnostic assessment exists to assess their mental state.

“In some cases, chemo brain can last for multiple years post-chemo treatment, again highlighting the challenges it poses,” Handy said.

Handy said he is unsure whether this research would change chemotherapy treatment but said it does give promise for addressing chemo brain symptoms, post-treatment.

“Our findings suggest that treatments targeting the brain’s default mode network, which is involved in mind wandering, may be promising to pursue,” Handy said.

According to Handy, an EEG can perform an easy test that would the first measure to track improvements.

The researchers’ work provides a glimpse into possible ways to treat the condition and into observing the outcomes.

In reflection on the possibility of the keeping track of improvements in a “chemo brain,” Handy said, “In the end, that’s what makes this particularly exciting.”

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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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

VV Vancouver groups trying to create transition program for sex workers

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Ubyssey (The University of British Columbia)

Publication Date (yyyy/mm/dd): 2015/05/17

Vancouver organizations like the WISH Drop-In Society are working together to create a transitional program for sex workers.

Several organizations in Vancouver are working together to create a means for sex workers to leave the profession if they want to.

“Because most sex workers don’t have pensions or robust savings plans, and some carry the burden of a damning criminal record, exiting for many is not straightforward,” said Becki Ross, a UBC professor in gender, race, social justice and sexuality.

The WISH Drop-in Society and Battered Women’s Support Services are among the organizations collaborating on a transition program. The groups took part in a consortium for sex workers who want to exit the sex industry. According to Kate Gibson, executive director of the WISH Drop-in Society, the various organizations provide some tools for individuals wishing to transition out of the sex economy.

“There isn’t anything dedicated specifically to that at the moment. That is why we got together to see if we could make something happen in a new way,” said Kate Gibson.

According to Angela Marie MacDougall, executive director of Battered Women’s Support Services, the groups provide assistance for migrant and immigrant workers as well as those with their own adult entertainment businesses.

“What we’ve wanted to do is to bring our knowledge, our skills, our understanding of this population and prepare and fill gaps in services that would provide options for those within sex work,” MacDougall said.

According to Gibson, there has not been an organization to take on the particular work since the closing of Prostitutes Empowerment Education and Resource Society (PEERS) in 2012. Historically, sex workers have had to do a lot of their own advocacy, according to Ross.

“For four decades across Canada and elsewhere, sex workers have organized their own support, service provisions, and advocacy groups,” said Ross. “Some have made a priority of service delivery concerning sex workers’ health and safety while others have emphasized support for sex workers who seek to transition out of the industry.”

The more the sex workers are pushed underground in society the less safe they become, according to Gibson.

“There are new laws in place that very much affect those that engage in sex work…. All kind of people criminalized because of the work they do,” Gibson said.

According to Ross, a federal mandate that seeks to abolish prostitution does not honour the diverse and complex needs of a diverse community of sex workers.

“Sex work activists argue that only broad-based ongoing consultation among those who live this experience will expose the limits of anti-prostitution legislation,” said Ross. “Any attention to transitioning programs must be accompanied by initiatives to enhance sex workers’ safety and well-being, on the terms that sex work professionals devise for themselves.”

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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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Philosophy professor awarded international research grant to study responsibility and morality

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Ubyssey (The University of British Columbia)

Publication Date (yyyy/mm/dd): 2015/04/15

Philosophy professor Paul Russell will be spending the next decade studying questions of morality and free will thanks to a $12 million large grant from a Swedish research group.

The grant, which is worth 80 million Swedish kronor, or approximately $12 million, and has been awarded by the Swedish Research Council, will go towards Russell’s research on moral responsibility and global issues.

Russell will now be dividing the next 10 years of his life between UBC and the University of Gothenburg in Sweden, where he will be examining how free will influences human responsibility in both local and global issues.

In Canada, the Social Sciences and Humanities Research Council (SSHRC) receives significantly less funding than its counterparts in science, engineering and health research. In the past eight years, SHHRC’s budget has also shrunk by 10.5 per cent.

According to Russell, the Swedish government is more geared towards promoting support and research opportunities to academics in humanities. He also said that this is the first program of its kind in Sweden, which attracts researchers in all fields to the country.

“[The Council] started a new program to attract what they call ‘leading researchers’ to Sweden,” said Russell. “This is, I believe, the first one in the humanities area, so quite a few of them are in other areas like medical research, engineering, things of that sort.”

According to Russell, the University of Gothenburg established a research project with a group led by Gunnar Björnsson. Björnsson, once he heard of the project, began talking to Russell about the possibility of his coming on as an international researcher for the project.

Most of the funding will go towards hiring and establishing a team of researchers to collaborate and assist in the initiative. Russell said that even $12 million can go away quickly when hiring postdoctoral researchers and other project assistants.

Russell’s research considers ethical issues, including traditional philosophical questions regarding the moral responsibility of human beings and the relation of this responsibly to law. According to Russell, such an issue splits into questions of moral psychology, personal values and people’s feelings of responsibility to other human beings.

“What is it about human beings and human agents that makes it intelligible to regard ourselves and other human beings as responsible agents?” said Russell.

Russell’s team will also be looking into how moral questions regarding law, criminal and legal responsibility interact with people’s feelings of accountability for their actions.

“What makes them valid and makes us think they are not fully responsible and not liable to punishment?” said Russell.

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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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Astronomy professors look to rare stars for answers on space-time warp

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Ubyssey (The University of British Columbia)

Publication Date (yyyy/mm/dd): 2015/02/03

Astronomy prof Ingrid Stairs looked at the space-time curvatures of a binary star.

UBC astronomers were able to look at the space-time curvature warp inside a binary star before it slipped out of view.

Ingrid Stairs, professor of astronomy and astrophysics, studied the binary pulsar system J1906 along with a team of other researchers in the hopes of measuring the mass of the two neutron stars, which are the most dense and small stars in the universe, and the degree of the space-time curvature warp to determine how they interact with each other. J1906 is located 25,000 light years from Earth and will not come into view for observation for the next 160 years.

The research team also wanted to figure out the nature of the companion star, which serves as the centre of orbit for the two neutron stars.

“We were interested in measuring the masses of the two stars, in part hoping to figure out what the companion star is. The result is still a little ambiguous as the object could be either a white dwarf or another neutron star,” said Stairs.

White dwarf stars are very small, very dense stars that emit thermal energy and have low luminosity.

According to Stairs, the research team measured this binary pulsar system to clear up ambiguities about J1906, which is a largely unexplored area of our solar system, and determined the mass of astronomical objects within it.

The team found that the mass of the binary pulsar (a neutron star that rotates at high velocity and emits radiation) was 1.291 +/- 0.011 solar masses and the mass of the companion star to be 1.322 +/- 0.011 solar masses.

Astronomers usually use this unit of measurement to determine the mass of stars, but it can also extend to measurement of the mass of nebulae and galaxies.

Stairs also said that while the research team did not measure the spin axis or change in orientation of the stars, they did look at how their shapes changed based on the theory of general relativity. According to the research team’s predictions, the pulsar disappeared from view after they were able to calculate the mass of the two stars.

“We didn’t derive a measurement of the rate of precession of the neutron star’s spin axis, but the profile shape changes and near-disappearance of the pulsar are qualitatively in agreement with the predictions of warped spacetime due to general relativity,” said Stairs.

In the future, Stairs hopes to use the knowledge gained about the pulsar star to get a clearer understanding of the types of stars that exist within J1906.

“In the medium term, we should be able to make a map of the radio emission beam of the pulsar, because we’ve been seeing different slices of that region as the spin axis precesses,” said Stairs.

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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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Researchers launch SPIDER telescope to study universe expansion

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Ubyssey (The University of British Columbia)

Publication Date (yyyy/mm/dd): 2015/01/07

UBC researchers have launched a telescope into space to study the origins of the Big Bang Theory.

Mark Halpern, a UBC professor of physics and astronomy, along with a team of researchers, is studying patterns of the early universe with a specialized airborne telescope.

Their SPIDER telescope will be searching for Cosmic Microwave Background Radiation (CMBR).

According to Halpern, “this is radiation from the early thermal glow of the plasma that filled the universe for the first few thousand years.”

The team’s primary goal is to study the primordial process known as inflation.

According to Halpern, the early universe expanded extraordinarily rapidly. Halpern says the math describing this phenomena would not produce a stable universe over billions of years, even the age of our universe at about 13.77 billion years. A variable is missing.

“What you would expect is, essentially instantly, the universe would fly apart and be empty, or re-collapse and vanish. By instantly, I mean a tiny, tiny fraction of a second,” said Halpern. “We’re missing part of the physics that makes the thing be stable for a really long time.”

To explain, Halpern suggested an analogy. If you were to roll a marble down the top of a downward sloped cylindrical surface such as a pipe, you would assume that it would veer to the side and fall off after a few centimetres.

“I push a marble down the top of the pipe, and a quarter of a mile later it’s still on top of the pipe, you’re going to say I’m missing something,” said Halpern, who said the research team draws this analogy with respect to the origin and growth of the universe and the missing variable.

SPIDER was launched to search for this variable.

“We’ve built, what we think, are the most sensitive telescopes in wavelength regime anyone has ever made. They can be so sensitive because they are up out of the atmosphere.” Halpern said.

The balloon-borne SPIDER telescope took 10 years to construct and will operate for 20 days over Antarctica. It operates with two distinguishing characteristics: extraordinary sensitivity and high vertical range above the atmosphere, 40km above the Antarctic, in the stratosphere.

According to Halpern, the researchers do not have explicit predictions as to what SPIDER will find.

“There is one concrete story for what happened early on, which is that in the first 10-34 seconds, the universe expanded,” said Halpern. “The thing we’re trying to measure is, essentially, how long that lasted and just when it stopped.”

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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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Longterm effects of low oil prices uncertain, says Sauder prof

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Ubyssey (The University of British Columbia)

Publication Date (yyyy/mm/dd): 2015/01/04

The price of oil in Canada is the lowest it’s been in years.

The recent drop in oil and gas prices in Canada is shaping up to be part of a larger, worldwide trend.

Anming Zhang, a Sauder professor who focuses on transport economics and policy and industrial organization, said the major factors in the drop in oil prices have to do with global supply and demand.

According to Zhang, the recently decreased prices for oil in Canada come from the nose dive in the crude oil prices worldwide since 2014.

“In July 2014, the crude oil price reached around $108 USD per barrel,” said Zhang. “If you look at today’s price, it’s $53 per barrel. It is half of what he had a half-year ago. Canada will just follow that.”

Zhang also said that the world economic crises, including the 2008 Global Financial Crisis, the 2011 European Debt Crisis, and the reduction in growth of the Chinese economy, could also all be attributed to the low oil prices.

“On the demand side, there’s some slowing down in the world economy and trade, international trade, and the world GDP over the last few years,” said Zhang.

Zhang said that the drop of China’s GDP from 10 per cent in the early 2000s to seven per cent now had its effect on the price of oil and gas.

 “The demand side has been dropping,” said Zhang. “Naturally, economic activity is slowing down, and demand for oil has been going down as well.”

According to Zhang, there are a number of theories that try to predict the future economic consequences of the drop in oil prices. As another example, Zhang said that the price decrease could create problems for the Russian economy, which is heavily dependent on its oil and gas sector.

“60 per cent of the [Russian] government revenue is from the oil and natural gas activities,” said Zhang. “So this will put a lot of pressure on Russian economy.”

As the big drop in oil prices came quite unexpectedly for many Canadian customers and companies alike, the effects that the drop will have on longterm prices, including the fuel surcharges that plane companies currently charge passengers, are still uncertain.

“Essentially, the price of oil dropped too quickly,” said Zhang. “It’s been a shock to the airlines, and they’re wondering if the price might go up again soon. Things are still uncertain, so they’re being cautious in case it’s only a temporary drop.”

Still, Zhang also said that it is unlikely that plane companies will get rid of the fuel surcharges altogether, as the global demand for oil and gas is still disproportionate to the supply.

“The airlines will most likely decrease the surcharges – but not get rid of them altogether,” said Zhang. “That would only be if the price of oil stayed this low for a long time – which I doubt.

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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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Province commissions book commemorating history of Chinese Canadians

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Ubyssey (The University of British Columbia)

Publication Date (yyyy/mm/dd): 2015/01/04

The province has commissioned a book that celebrates the achievements and contributions of Chinese Canadians to B.C.’s history.

The province of B.C. has set aside $100,000 for a book that celebrates the achievements of eminent Chinese Canadians.

The book, which follows an official apology to the Chinese Canadian community from the province in May 2014, is meant to highlight underrepresented aspects of B.C.’s history and make amends for a number of racist policies that were implemented against Chinese Canadians in the past.

UBC history professor Henry Yu said that the publication of such a book is meant to provide a more comprehensive history of Chinese Canadians in B.C.

“The focus should obviously be, in the legacy, addressing a lot of the anti-Chinese legislation, and a lot of things were done to the Chinese in terms of racist legislation, exclusion, head tax,” said Yu.

Still, Yu said that the book is meant to also celebrate the accomplishments and contributions of Chinese Canadians to B.C.’s history rather than solely focus on the discrimination that they faced.

“There’s a long history of anti-Chinese legislation, discrimination, and racism, but there’s also this long, enduring, and very under-told story of what the Asian Canadians were doing in British Columbia,” said Yu.

As an example, Yu explained that from the time the British first came to B.C. in 1788 with the John Meares expedition, there were also many Chinese on the ship who helped build the fur trading fort in Nuu-chah-nulth territory and establish the B.C. that we know today — a fact that is commonly overlooked in history books.

According to Yu, the book and the project are highly important, as the history of B.C. that most people know today does not often focus on the broad spectrum of communities who lived here.

“We need a much more rounded common history,” said Yu. “For instance, the long history of relationships between Chinese Canadians and First Nations was often ignored because ‘pioneer histories’ of British Columbia usually focused on European migrants.”

The book will be approximately 150 pages long and bring to light interesting stories, photos and documents related to the history of notable British Columbians of Chinese descent. While the exact details of what the book will look like are still being established, Yu looks forward to seeing how it will present stories about Chinese Canadians as part of the larger history of B.C.

“We can create a ‘usable past,’ that we can help us live together moving forward,” said Yu. “It’s not about just looking backward. It’s also about looking forward.”

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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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Cardiovascular disease researchers developing anti-aging skin treatment

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Ubyssey (The University of British Columbia)

Publication Date (yyyy/mm/dd): 2015/01/04

A UBC pathology researcher is using research from mice to create a potential anti-aging skin product.

UBC Pathology and Laboratory Medicine professor David Granville made a chance discovery that may lead to the creation of a drug to defy skin aging.

Granville researched the effects of Granzyme-B (GzmB) on atherosclerosis, an artery disease, and heart attacks. His research coincidentally found resistance to skin aging.

“Essentially, my research is focused on aging and blood vessel health in the context of atherosclerosis, which causes heart attacks and strokes,” said Granville. “As we aged mice, when this gene was knocked out, we were finding an unusually good benefit to the skin.”

According to Granville, skin with more GzmB looked older in the experimented upon mice, while skin with less of the enzyme looked younger.

“It is one of those exciting times as a basic scientist. Sometimes, this is ignored,” said Granville. “In research these days, there are these sort of serendipitous discoveries in different areas that were unexpected.”

Granville said that sunlight causes 80 to 90 per cent of aging in the skin.

“We wanted to study this in more detail because a study had come out showing that Granzyme-B could be induced by ultraviolet light in skin cells.”

Granville’s research team worked with experts in the biological application of engineering principles to develop a solar-simulated light box, using bulbs that mimic the ratios of ultraviolet radiation in sunlight.

“We exposed the mice for 20 weeks, just three times a week, to very low levels of sunlight,” Granville said. “They were exposed to three minutes of light. Temperature is all regulated, so [it] did not go up.”

“We looked at the skin. There was a marked difference in wrinkling that was evident on the mice with Granzyme-B compared to those without Granzyme-B,” Granville said.

He explained skin aging in further detail, pointing out that the skin’s collagen becomes “lost and disorganized,” and its quality becomes reduced.

According to Granville, many cosmetics simply throw collagen at the skin in hopes of restoration of the aged skin. He said this is ultimately ineffective.

“The body produces collagen and assembles it in a sort of basket-woven form, very similar to looking at a blanket. That requires other proteins as well. Obviously, things that would hold it together like the nails and brackets that would hold together a wall,” he said.

Granville’s research may allow for the creation of a drug that could block the aging enzyme. He formed viDA Therapeutics, Inc. in 2008 to research and make such a product.

“We’re excited about the fact that if we inhibit the Granzyme-B, we could inhibit this degradation and loss of organization of the collagen that holds the skin intact.”

Granville said there are also important health implications of GzmB.

“With respect to people in long-term care facilities, I’ve been working with the wound-healing clinic at St. Paul’s Hospital,” Granville said. “We’re hoping that by inhibiting this, and allowing, we might be able to increase the tensile strength of skin and prevent this skin tearing that occurs, plagues these patients in long-term care facilities.”

Granville hopes his research will be used for benefits beyond better-looking skin.

“We’re not hoping to become cosmetic experts,” he said.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Examining the psychology behind Black Friday and Boxing Day

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Ubyssey (The University of British Columbia)

Publication Date (yyyy/mm/dd): 2014/11/30

Sauder professor JoAndrea Hoegg studies the presence of mob mentality in shoppers.

A Sauder professor says that mob mentality is behind much of the pushing and shoving we see see during shopping days such as Black Friday and Boxing Day.

JoAndrea Hoegg, UBC associate professor and Canada Research Chair in consumer behaviour, studies the science behind consumer shopping behaviours.

Hoegg’s current research centres around prominent shopping days such as Black Friday, which has recently started gaining in popularity in Canada, and Boxing Day.

According to Hoegg, many shoppers get so caught up in finding the best deals that they do not think of what they are doing as mob psychology.

“When you have a large group of people together engaging in some behavior, you have something called deindividuation, which means they have a feeling of anonymity,” said Hoegg. “They feel less responsible for their own actions.”

Deindividuation creates a sense of energy in the crowd en masse. Individuals become more carefree about the consequences of their actions and can start engaging in aggressive behaviours.

“[The shoppers] start engaging in behaviours that they would not otherwise do,” said Hoegg. “Of course, that can lead, in a shopping environment, to what you sometimes see on the news.”

At the same time, Hoegg said that popular media sources tend to show the more extreme cases of such behaviour. Still, the presence of large crowds also contributes to creating an environment where people feel like they have to push aside others for the best deal.

“If it was just a regular shopping day and not this large crowd, a normal human would not do this in such a large crowd,” said Hoegg. “That’s mob psychology.”

According to Hoegg, stores will often use such techniques to give off the appearance of the scarcity of their products. That way, people will be more likely to think that they need to rush off and buy a particular item before everyone else.

“Stores make it seem like the products that people may want to buy is scarce,” said Hoegg. “There is a chance the product will run out. There is a sense of urgency.”

Hoegg said that while such shopping days can be fun for most people, they also create an environment where people’s competitiveness can come out in ways that are harmful.

“People want to be the one to get the product, get the deal and beat everyone else out,” said Hoegg. That, combined with so many people, can lead to this sort of more aggressive behaviour.”

Correction: A previous version of this article said JoAndrea Hoegg studies mob psychology. In fact, she studies consumer shopping behaviours. The Ubyssey regrets the error.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

UBC Law student Braden Lauer competing to be Canada’s smartest person

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Ubyssey (The University of British Columbia)

Publication Date (yyyy/mm/dd): 2014/10/01

Braden Lauer is competing to be Canada’s Smartest Person 

UBC Law student Braden Lauer is vying for the title of the smartest person in Canada.

Hosted by Jessi Cruickshank and Jeff Douglas, Canada’s Smartest Person is a CBC show that aims to get rid of the idea that you need a high IQ to be smart and has contestants compete against each other in a series of musical, physical, social, logical, visual and linguistic intelligence categories.

These six categorizations of intelligence derive from the Multiple Intelligences Theory of Professor Howard Gardner of Harvard University’s Graduate School of Education.

Lauer, who went to University of Alberta for his commerce degree and is now going into his second year at UBC Law, applied for Canada’s Smartest Personon a whim in the middle of a downturn in studying for law examinations.

“I was in the middle of exams last semester,” said Lauer. “The middle of first-year exams, which are considered the hell, so to speak, of Law school, is terrible. I saw a commercial on TV and was feeling down on myself.”

As a result, Lauer decided it would be interesting to apply to the show and see if he would be selected.

“In a very sassy way, I filled out an application,” said Lauer. “From there forward, I went through a pretty long process until they called me to be 1 of 32.”

According to Lauer, the turning point of his audition came from his big smile.

The show has a total of 32 participants, with four of them going head-to-head each week. At the end of nine weeks, there will be a competition among the finalists, with the winner being announced in November.

While the show was filmed over the course of the summer, contestants are not allowed to comment on the results until the final episode is released.

Still, Lauer is confident that the show will prove to be both interesting and surprising in the weeks to come.

“Winning is in the cards for me,” said Lauer.

CORRECTION: An earlier version of this article stated that the show has been filmed over the course of two days in August. It has actually been filmed over the course of the whole summer. The article has been updated to reflect this fact.

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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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

UBC Theatre and Opera merger promises a triumphant 2014/2015 season

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Ubyssey (The University of British Columbia)

Publication Date (yyyy/mm/dd): 2014/09/01

Last year’s production of Ubu Roi was a hit.

A new fall season, a merger of UBC Theatre and Opera productions and a suite of new pieces for the upcoming 2014/2015 season. Does this sound exciting? It better. UBC Theatre and Opera productions have a fantastic lineup in a first-ever union.

For 2014/2015 season, productions begin with Shakespeare’s Twelfth Night and work through Bartered BrideNaked CinemaThe Bacchae 2.1The Marriage of FigaroThe Triumph of LoveChoir Practice, ending with La Traviata. With themes of freedom, triumphant women and love, the common threads tie the pieces together into a beautiful web. Nancy Hermiston is directing four pieces: The Marriage of FigaroBartered BrideChoir Practice and La Traviata. Two of the productions are directed by UBC MFA candidates: The Bacchae 2.1, directed by Denis Gupa, and The Triumph of Love, directed by Barbara Tomas.

Deb Pickman, communications and marketing manager for the UBC theatre and film department, and Hermiston feel thrilled with the upcoming productions.

In Twelfth Night, escapades ensue of unrequited love and sexual confusions. “It’s been set to take place in modern day in New Orleans during Mardi Gras,” said Pickman. “It’s a romantic comedy.”

Bartered Bride sets itself in the springtime of a Bohemian village. Much of the story revolves around arranged and unarranged love. Pickman recommends this for opera first-timers.

Naked Cinema features a work of art inspired by DOGMA 95 Manifesto by Lars von Trier. In this original feature length film, alumni and award winning filmmakers Tom Scholte and Bruce Sweeney provide something “raw, naked, and uncompromising,” according to critics.

The next piece of the season, The Bacchae 2.1, relates to the Euripdean celebration of the Greek god, Dionysus, with works by Klaus Theweleit’s Male FantasiesLesbian Herstory Archives by Joan Nestle, and The S.C.U.M. Manifesto of Valerie Solanas. Amidst this, it is “injecting this ritualistic Philipino dance,” said Pickman.

“[The Marriage of Figaro is] a scheming, romantic intrigue. It is considered one of Mozart’s greatest operas ever written,” said Pickman. Servants Suzanna and Figaro find themselves in an imbroglio involving everyone attempting to save two marriages.

Next in the season, The Triumph of Love, originally written by Pierre Marivaux in the 18th century. This romantic comedy deals with the love of Leonide, a brilliant princess, for Agis, the rightful heir to the kingdom.

Choir Practice is a comic opera in one act. It is an hour of slapstick comedy and innuendos following a conductor failing to conduct with ensuing vocal duels. “It takes people back to an opera ensemble in 1985,” said Pickman.

The season’s finale, La Traviata, presents a doomed love tale between Violetta, the courtesan, and a handsome man, Alfredo. It contains love, deceit, heartbreak and flourishing parties.

“All of these operas are first-timer friendly because they are very engaging popular operas, comedies, and tragedy in one case,” said Pickman.

Pickman said the merger will benefit both the UBC Theatre and Opera.

“There is this area of the campus that is a hotbed for art and creativity,” said Pickman. “It’s also a place where some of the world’s most treasured artists come to exhibit.”

The first show of the 2014/2015 season, Shakespeare’s Twelfth Night, premieres on September 24 and runs from September 25 to October 11 in the Frederic Wood Theatre

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Construction setbacks delay opening of The Pit and The Perch in the new SUB

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Ubyssey (The University of British Columbia)

Publication Date (yyyy/mm/dd): 2014/09/01

Delays in the construction of The Pit and The Perch are not expected to affect the general opening of the new SUB.

Several setbacks in the construction of The Pit and The Perchmay cause the businesses to open later than expected.

“It is a little bit different for each of the outlets,” said Ava Nasiri, AMS VP admin. “The reason The Perch is lagging behind a bit is because we had some foundational changes that occurred in February.”

Nasiri said the construction workers needed to raise the ground of the spaces to become level, which caused the delays in the building process. Both the Perch and The Pit are expected to open within a few weeks of the opening of the new SUB in January 2015. The Perch will open sooner as construction of The Pit must stop for a week if the space is to be used for the opening ceremonies celebrations.

“As a student, it is unfortunate and disappointing, obviously, that The Pit and The Perch are delayed, but on large student projects like the Student Nest … it is something that can be foreseen,” said Jenna Omassi, a fourth-year international relations and religious studies student and Arts Undergraduate Society president.

Still, Omassi feels satisfied by the efforts of the AMS to make sure the new SUB opens on schedule.

“The fact that the AMS is planning for a way to use the SUB for the first week back will be important from a student perspective,” said Omassi.

Nasiri considered the construction’s long-term benefits in addition to the short-term costs.

“It was in the best interest of students to make that decision now rather than four years from now,” said Nasiri.

According to Nasiri, the decision to open these spaces later comes from balancing the provision of a quality space for the entire lifespan of the building.

“We are really well-aware and understand this is student money,” said Nasiri.

As such, Nasiri notes the acute awareness of cautious, informed spending of student money while balancing the need for keeping student excitement about the new space.

According to Nasiri, they have looked into a conditional operating license for the first week of second term for The Pit but the exact details regarding the license are still unclear.

The Perch and The Pit construction delays will not affect the rest of the building, which is scheduled to open January 5.

UPDATE: An earlier version of this article said that The Perch was expected to open within a few weeks of the opening of the new SUB while The Pit had no set opening date. In fact, both student spaces are scheduled to be open within a few weeks of the opening of the new SUB. The article has been updated to reflect this fact.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

RCMP Wreck Beach patrols more friendly than expected

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Ubyssey (The University of British Columbia)

Publication Date (yyyy/mm/dd): 2014/08/25

The RCMP has developed a somewhat friendlier relationship than many anticipated with the frequenters of Wreck Beach.

Judy Williams Chairperson of the Wreck Beach Preservation Society, wasn’t pleased when she heard about plans for a police tent on the beach, which she says is the safest beach in B.C.

“I have spent the last 45 years advocating for Wreck Beach as accepting, tolerant and loving,” said Williams. “We did not need that kind of negative publicity from an officer new to the beach intent on cleaning it up.”

Sgt. Drew Grainger of the UBC RCMP said the police tent was put in place mainly to have officers on hand in case they were needed on the beach.

“UBC is a small detachment,” said Grainger. “We only have two or three members patrolling at any given time of the day.”

“The tent was essentially a thing of shade for our officers,” said Grainger. “Our strategy down here was to enhance public safety, mitigate the need for call service for some of our officers up top.”

According to Grainger, this was a strategy to foster mutual understanding about what is responsible and respectful behaviour.

Williams, however, compared the frequent visitors of Wreck Beach to a family that can get by without the additional police presence.

“Like all families, we have our squabbles, but when push comes to shove, we are there for one another,” said Williams.

Williams further described the more relaxed stance of the police, even joining in some of the beach activities activities such as the Bare Buns Run on Aug. 10.

“At some point, I would imagine we will have a more tolerant attitude,” said Williams.

Still, Grainger said that the RCMP will continue to focus on preventing the overconsumption of alcohol and selling of illegal drugs on the beach.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

AMS to release mobile app in place of student handbook

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Ubyssey (The University of British Columbia)

Publication Date (yyyy/mm/dd): 2014/07/08

The AMS will be releasing a mobile app for the fall 2014 semester.

The app will replace the AMS student handbook, including features intended to connect UBC students to their campus community and student society.

The AMS has been working in coordination with the app production company OohLaLa to manufacture the application. AMS Council approved the app with a budget of about $1,800 per month over the course of two years.

Core features of the application will include AMS club, service and business listings and a calendar of AMS events.

According to AMS communications manager, Abby Blinch, “all [AMS] clubs are getting access to put all of their information on the background of their club, who their executives are and any events they are having.”

Like the paper handbook, the app will also feature deals and coupons for AMS businesses.

Virtual tours of campus hotspots for various activities will also be featured in the app, intended to help students find the best places to study, hang out and exercise, among other things.

According to Blinch, students will also be able to tour the new AMS Student Nest, and navigate major sections of the building with the app.


To help new students through their first week, the app will also include a to-do list for settling in, including information such as how to navigate campus.

Because of this, the AMS hopes to have the app ready to use in time for orientations. According to Blinch, it is planned to be available for download by mid August.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

UBC student uses satellite technology in elephant conservation effort

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Ubyssey (The University of British Columbia)

Publication Date (yyyy/mm/dd): 2014/08/19

UBC PhD candidate Jake Wall is tracking elephants with the hopes of improving conservation

UBC PhD candidate Jake Wall has adapted satellite tracking technology to help protect endangered African elephants.

Wall’s research looks into elephant needs of food, space, connectivity with the environment, security and water.

According to Wall, his research, and that of the Save the Elephants organization which he works with in Kenya “focuses on the movement ecology of elephants — their spatial distribution, range and habitat.”

The researchers attach satellite tracking collars around the necks of the elephants. Wall’s tracking system monitors the animals through live data feeds that detect changes in their behavioural patterns.

The data funnels through Google Earth into a network of Kenyan and South African conservation and management partners.

“We hope this technology will help deter poachers because they know we are monitoring these elephants closely,” Wall said.

The data feeds can quickly alert rangers of animals in danger through changes in their daily patterns of movement.

According to Wall, upgrading to lighter and more efficient tracking equipment could improve coordination with rangers for conservation efforts.

For example, the use of heart monitors could provide more detailed information on tracked animals’ health.

According to a study by the Wildlife Conservation Society, 65 per cent of Central Africa’s forest elephants died between 2002 and 2013.

“It’s really important for the world to know what’s happening to elephants right now,” said Wall. “It’s tragic that many people in this world don’t see the inherent value of keeping a wild elephant alive versus killing it for its tusks.”

Wall hopes to continue his animal conservation efforts outside of Africa.

“I’m hoping we can start to work with other researchers and adapt [the tracking technology] to monitor blue whales swimming in shipping lanes, or polar bears walking into Churchill, Manitoba,” he said. “Or we could know right away when migrating birds break a virtual ‘geofence’ boundary and fly near wind turbines.”

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

AMS Primer: VP External Bahareh Jokar

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Ubyssey (The University of British Columbia)

Publication Date (yyyy/mm/dd): 2014/08/17

Bahareh Jokar is working to make transportation easier and more accessible to students.

As the current VP External, Jokar’s job includes dealing with the political aspects and outreach of the AMS.

When asked about her new duties and responsibilities, Jokar said the the majority of her work will focus on thematic issues that the AMS will continue to focus on throughout the year.

“Those issues include addressing student needs on a provincial level, public transportation, and the U-Pass program,” said Jokar.

Jokar also manages aspects of government relations to post-secondary students. Some of these services include childcare, education, immigration, financial aid and transportation.

Other initiatives include the OutreachAMS, the Alliance of B.C. Students and the Financial Aid/Student Debt Advocacy.

But in what is perhaps her biggest project of the year, Jokar will continue working towards making the transition from the U-Pass to the Compass Card.

 “For me, specifically this term, I am focusing on the upcoming municipal election, the potential public transit referendum,” said Jokar.

Jokar said that she will be looking at the Broadway corridor and the mayor’s council proposal to have a Broadway line that extends beyond Arbutus and out to UBC.

According to Jokar, this will include “working with UBC administration and the City of Vancouver to push to have the line extend out to UBC.”

During her time as VP External, Jokar hopes to divide her time efficiently between all these different commitments. A few of these commitments include chairing Get-On-Board B.C., a coalition of stakeholders advocating for greater funding for public transit, and the Alliance of B.C. Students.

Through her participation in many different projects and initiatives, Jokar hopes to address some of the overarching concerns of UBC students.

“I see large trends, which seep into various issues that we are trying to address like public transportation, like student issue reform around accessibility and affordability,” said Jokar.

At the same time, Jokar feels that addressing these concerns comes down to learning more about the core issues of civic process and student engagement.

“If we put in more today, future AMS members will be able to reap the benefits of uniting and engaging in the process to push for student issues, and making our communities a better place,” said Jokar.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

New course opens entrepreneurial avenues

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Peak (Simon Fraser University)

Publication Date (yyyy/mm/dd): 2014/09/08

A new course offered this fall by two SFU professors will open entrepreneurial avenues to undergraduate students in all faculties.

The 200-level introductory course, BUS 238: Introduction to Entrepreneurship and Innovation, emphasizes cooperative, team-based approaches to entrepreneurship and innovation. Available to any student who has 12 or more credits, the course will make upper-division business classes accessible.

Taught by Sarah Lubik, lecturer in the Technology Entrepreneurship@SFU program, and Andrew Gemino, professor of management information systems, BUS 238 demonstrates that you don’t have to take courses in business fundamentals — such as finance or accounting — to learn about entrepreneurship at SFU.

For the duration of the course, Lubik and Gemino intend to bring in multiple guest speakers from differing disciplines to discuss team-based approaches. As of yet, the guest speakers have not been confirmed.

Lubik told The Peak, “The course looks at empowering students in understanding themselves as entrepreneurs and innovators. It looks at studying problems, going deep into problems.”

According to Lubik, this type of course instruction will allow all students to develop basic, core skills necessary for any innovator or entrepreneur. “This course is important because entrepreneurship and innovation skills are important no matter what faculty you are in, no matter what you think your future is,” Lubik said.

She added that the course will help students develop “the ability to come up with an idea that actually meets needs [as well as] the ability to execute on an idea and to iterate, and to pivot.”

In addition to these benefits, Lubik said the course is important for the university and its students because it brings together all of the different faculties involved in entrepreneurship and innovation. “It is open to everybody, regardless of faculty,” she said.

According to Lubik, one of the most important skill sets in entrepreneurship and innovation relates to the ability of people to work in a team and cooperate to succeed at an entrepreneurial goal.

“The reason I keep saying ‘team’,” she told the Georgia Strait, “is because traditionally, business schools have tried to teach entrepreneurship to business students, not realizing that as soon as you get out into the real world, you’re going to be working with people who don’t speak that language — who are completely different from you.”

Lubik emphasized the importance of involving students who have the ability to work across disciplines because of the challenges — such as communicating in different languages — that are encountered in different fields.

In such situations, it becomes important to find a common language or conversational style which allows everyone involved to bridge disciplinary jargon. 

She concluded, “No matter what your discipline or interests are, entrepreneurship and innovation skills will give you greater flexibility, more value for many potential employers and the security of knowing you have the ability to create and seize your own opportunities.”

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

University Briefs (2014/09/08)

Author(s): Scott Douglas Jacobsen, Chris Spangenberg, and Leah Bjornson

Publication (Outlet/Website): The Peak (Simon Fraser University)

Publication Date (yyyy/mm/dd): 2014/09/08

Widower Powel Crosley has gone back to school at University of Alberta to study the rare form of ovarian cancer that killed his wife.

After taking introductory courses in biochemistry and oncology, one of Crosley’s professors asked him to do lab research alongside masters and doctoral students. Recently, he was awarded $50,000 in grants to continue studying granulosa cell tumour of the ovary, or GCT.

“[My wife’s] motto was: the answer lies in the lab,” said Crosley. “She was pretty persistent about things she believed in. And so I’m just basically completing her mission.”

With files from Canadian Press

U of T student successful on the world stage

University of Toronto fourth year history and political science student and research fellow of North Atlantic Treaty Organization (NATO) Council of Canada, Jozef Kosc, made waves in the foreign policy world this summer at the Organization for Economic Co-operation and Development (OECD) in Paris.

In addition to researching economic development policies for the OECD Observer, Kosc was published in international journals such as Atlantic Voices and The Journal of Political Studies.

He intends to serve his country in the future through work in the Canadian Foreign Service. “Having met diplomats during my time abroad, their duty, drive, and perseverance are qualities I’ve come to strongly admire,” Kosc said.

With files from The Varsity

Campaign raises awareness of mental health issues

The Canadian Federation of Students — Nova Scotia (CFSNS) launched Mental Health Matters this week, an awareness-raising campaign to improve mental health services for university students.

The CFSNS expressed concerns over a lack of services on campus, which can negatively impact students. This is especially important for first years, who face stress from a plethora of issues, such as being away from home, student debt, personal relationships, and their studies.

According to David Pilon, program leader for Special Mental Health Services at Capital Health, 75 per cent of mental health illness starts before the age of 25, meaning university students are particularly vulnerable.

With files from Global News

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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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Third generation Italian-Canadians return to their roots

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Peak (Simon Fraser University)

Publication Date (yyyy/mm/dd): 2014/09/02

Using an online survey entitled “Being Ethnic: Third Generation Italian Identity in Vancouver,” SFU research associate, Eva Sajoo, has moved one step closer to understanding the implications of being a third generation Italian immigrant in Canada.

Sponsored by the Institute for Diaspora Research & Engagement and the Centre for the Comparative Study of Muslim Societies and Cultures, the research project conducted various interviews with Italian-Canadians in order to better understand how they describe their identity and sense of community.

Sajoo’s preliminary results indicate that third generation immigrants may have an increased interest in their lineage than prior generations, who often distance themselves from what they see as their parents’ old country.

Sajoo initially observed her brothers showing an increased interest in personal roots, and after expanding into other ethnic groups, began to see a trend. When she spoke with Mauro Vescera, the director of the Italian Cultural Centre (Il Centro), he noted the same phenomenon in Italian immigrants, which sparked a collaboration on the study.

Sajoo told The Peak that the study involves a brief online survey. “We are asking third generation Italians — anyone whose grandparents came to Canada from Italy — what Italian identity means to them,” she said.

Sajoo continued, “The most important question is how they describe themselves. Do they think of themselves as primarily Italian, Italian-Canadian, Canadian, or something else?  We are trying to understand what factors affect how a person relates to their family history in constructing their own sense of identity.”

She also noted the variety in immigrant communities across the country, saying that “this study attempts to provide some insight into how identity evolves over time in one community.”

The Italian Cultural Centre will use the research to adapt to the changing needs of their community. Sajoo said, “Ultimately, the results will not only tell us something about Italian-Canadian youth in Vancouver, but will be a point of comparison for future studies of other communities.”

She concluded, “The research is important because we live in an increasingly mobile, globalized world. Diaspora groups — communities which live in one country but retain some kind of connection to their country of origin — are going to be increasingly common.

“As a result, understanding how individuals preserve parts of one identity while also participating and belonging to their local community is going to be of ongoing interest.”

The online survey will be open until the end of September, with results likely published by the end of the year.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

University Briefs

Author(s): Jonathan Pabico, Melissa Roach, and Scott Douglas Jacobsen

Publication (Outlet/Website): The Peak (Simon Fraser University)

Publication Date (yyyy/mm/dd): 2014/09/02

Former UBC kinesiology professor charged with voyeurism

Former professor of kinesiology at the University of British Columbia, James Rupert, faces charges of voyeurism based on accusations of observing and recording nudity in private places without consent. He began in-court proceedings on August 19 and will appear once more on September 16.

According to UBC spokesperson Lucie McNeill, “The University of British Columbia remains one of the safest academic communities in North America [. . .] We are committed to maintaining a secure and respectful environment for all, and we investigate and address all incidents that threaten the safety of our students, faculty or staff.”

With files from The Ubyssey

Film program at UFV explores First Nations culture

The University of Fraser Valley has recently established a program called the Lens of Empowerment, aimed at using film to celebrate and accurately represent First Nations culture, the Sto:lo nation specifically.

The project not only aims to teach students how to create their own films, but also to change the focus of film as a medium in regards to First Nations representation, which in the past has been stereotypical in nature. These films are meant to promote a more clarified view of the Sto:lo as a diverse culture.

With files from The Cascade

U of T researches link between insomnia and old age

Research from the University of Toronto looks to explain the connection between age and the ability to get a good night’s sleep.

Findings show that the loss of a specific cluster of inhibitory neurons in animals is responsible for sleep disruption. The number of these neurons found in humans decreases with age.

“These findings may one day lead to novel treatments for insomnia and other patterns of sleep disruption in old age, thereby improving quality of life,” said U of T researcher Andrew Lim.

With files from University of Toronto Media Room

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Social housing provides shelter from mental illness and addiction

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Peak (Simon Fraser University)

Publication Date (yyyy/mm/dd): 2014/07/21

SFU health sciences professor Julian Somers recently released new findings that demonstrate the effectiveness of supported housing in assisting those with drug addictions and mental illness in Vancouver neighbourhoods.

Conducted by Somers along with the Mental Health Commission of Canada, the five-year study provided apartments to participants throughout Vancouver. Results showed that the situation of formerly homeless people improved both in a financial sense and in overall health.

These improvements included fewer emergency department visits, reduced time spent in institutions due to criminal convictions, improved quality of life, and less time on the streets. Overall, these indicate an across-the-board improvement caused by the new interventions that were introduced by the study in Vancouver.

The research showed that the costs of providing these individuals with housing and support versus leaving them on the street where they may end up in shelters, emergency rooms, and jails, were roughly equivalent.

For every $10 invested in providing housing, there was an average savings of $8.55 in avoided use of social services.

In discussing the overarching research program, Somers stated, “We conducted some experiments to try to discover effective housing and support models for people who had been excluded from existing services.”

The study looked at 500 participants who had been homeless for roughly 10 years — people that were chronically homeless and oftentimes experiencing mental illness.

Analyzing each individual’s mental status, Somers said, “The most common diagnosis that people met criteria for was schizophrenia. The majority also had significant problems with substance abuse.”

Somers described the living conditions for the participants of the study: “The housing itself is market housing. It isn’t the house that is built for homeless people or anything of that sort.  It is just regular housing from the existing stock. And in order to make that work, people are provided with support.”

Somers continued, “[That support can manifest as] a team, individuals with different expertise, or, if individuals do not have needs that warrant that, they could be a case manager.”

A large aspect of the research was giving people some choice in their circumstance.  Somers explained, “It is client-centered in the sense that it gives people choices in [. . .] getting involved in health or mental health treatment. It also gets them involved in places around their home.”

Somers spoke to the importance of the study, but mentioned its limitations in a population that can often find itself trapped. “Homelessness includes a diverse group of people, most of whom, fortunately, will find their own way out of homelessness, but there is a subset [. . .] who don’t find their own way,” Somers said.

Somers said that one of the biggest challenges to homelessness is the stigma surrounding mental illness. “Stigma concerning mental illness is profound. It is evident, not only among members of the public — it is evident even among health care providers.

“Neighbours being able to welcome people into their mix, accommodate people who happen to have been homeless. That is an example of the stigma of mental illness being overcome. [. . .] Simple and straightforward acts like talking to people.”

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Satellite Signals (2014/07/20)

Author(s): Leah Bjornson and Scott Douglas Jacobsen

Publication (Outlet/Website): The Peak (Simon Fraser University)

Publication Date (yyyy/mm/dd): 2014/07/20

Vancouver

From July 15 to 20, SFU co-hosted Mathematics Education at the Edge, which brought together participants from 48 countries to discuss the future of mathematics education research.

Some of the topics included the relationship between gestures, language, and diagrams for bilingual math learners, the ‘flipped classroom’-style of teaching in undergraduate calculus classes, and emphasizing thinking classrooms.

Djavad Mowafaghian

A conference titled The Frankfurt School: The Critique of Capitalist Culture, posed questions on July 17 to 19 about the capacity of Frankfurt Critical Theory to explain the cultural landscape of contemporary capitalism.

SFU’s Institute for Humanities worked in conjunction with Douglas College, UBC, and SFU’s Vancity Office of Community Engagement to explore the helpfulness of the concept of the “Culture Industry” in the context of global neo-liberal order.

Social housing provides shelter from mental illness and addiction

July 21st, 2014 by Scott Jacobsen

SFU health sciences professor Julian Somers recently released new findings that demonstrate the effectiveness of supported housing in assisting those with drug addictions and mental illness in Vancouver neighbourhoods.

Conducted by Somers along with the Mental Health Commission of Canada, the five-year study provided apartments to participants throughout Vancouver. Results showed that the situation of formerly homeless people improved both in a financial sense and in overall health.

These improvements included fewer emergency department visits, reduced time spent in institutions due to criminal convictions, improved quality of life, and less time on the streets. Overall, these indicate an across-the-board improvement caused by the new interventions that were introduced by the study in Vancouver.

The research showed that the costs of providing these individuals with housing and support versus leaving them on the street where they may end up in shelters, emergency rooms, and jails, were roughly equivalent.

For every $10 invested in providing housing, there was an average savings of $8.55 in avoided use of social services.

In discussing the overarching research program, Somers stated, “We conducted some experiments to try to discover effective housing and support models for people who had been excluded from existing services.”

The study looked at 500 participants who had been homeless for roughly 10 years — people that were chronically homeless and oftentimes experiencing mental illness.

Analyzing each individual’s mental status, Somers said, “The most common diagnosis that people met criteria for was schizophrenia. The majority also had significant problems with substance abuse.”

Somers described the living conditions for the participants of the study: “The housing itself is market housing. It isn’t the house that is built for homeless people or anything of that sort.  It is just regular housing from the existing stock. And in order to make that work, people are provided with support.”

Somers continued, “[That support can manifest as] a team, individuals with different expertise, or, if individuals do not have needs that warrant that, they could be a case manager.”

A large aspect of the research was giving people some choice in their circumstance.  Somers explained, “It is client-centered in the sense that it gives people choices in [. . .] getting involved in health or mental health treatment. It also gets them involved in places around their home.”

Somers spoke to the importance of the study, but mentioned its limitations in a population that can often find itself trapped. “Homelessness includes a diverse group of people, most of whom, fortunately, will find their own way out of homelessness, but there is a subset [. . .] who don’t find their own way,” Somers said.

Somers said that one of the biggest challenges to homelessness is the stigma surrounding mental illness. “Stigma concerning mental illness is profound. It is evident, not only among members of the public — it is evident even among health care providers. “Neighbours being able to welcome people into their mix, accommodate people who happen to have been homeless. That is an example of the stigma of mental illness being overcome. [. . .] Simple and straightforward acts like talking to people.”

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

University Briefs (2014/07/19)

Author(s): Melissa Roach and Scott Douglas Jacobsen

Publication (Outlet/Website): The Peak (Simon Fraser University)

Publication Date (yyyy/mm/dd): 2014/07/19

Judge overturns decision in favour of soup thieves

Three University of Saskatchewan cafeteria workers were fired in March, 2012 for reportedly pilfering soup on the job and smuggling gravy and expired fruit cups home with them.

The majority of the university board later decided that the firing was an “excessive disciplinary response,” due to the fact that dismissal of thieves was not outlined in their policy.

A Saskatchewan judge has just overturned the new decision, citing it as, “unreasonable and outside the range of acceptable outcomes.” He sided with the minority of the board in thinking that the three were “involved in a series of deliberate thefts,” this being made worse by the fact that they initially denied the charges.

With files from National Post

U of A research looks to artificial movement

University of Alberta professor Jaynie Yang has been researching the possibility of returning mobility through the use of fully functioning robotic exoskeletons. Her research has been enabled by a four-month lease of the ReWalk, the first robotic exoskeleton in Canada.

The ReWalk was initially designed to aid in the rehabilitation of people with spinal cord injuries. Yang’s team hopes to conduct a 12-week study of people with various spinal cord injuries and capabilities to find out what the technology is capable of.

“We want to know what’s possible with this exoskeleton, because people can walk in it for extended periods, and that’s what’s needed to provoke changes in your nervous system,” Yang said.

With files from The Gateway

Upright MRI helps UBC researchers treat osteoarthritis

Using an upright open magnetic resonance imaging (MRI) machine, UBC researchers hope to make advancements in the treatment of osteoarthritis: the machine found at the Vancouver Coast Health Research Institute’s Centre for Hip Health and Mobility is the only one of its kind in Canada.

These machines have advantages over the traditional closed machine that requires the patient to lie still on a flat surface. Their unique design allows for the imaging of joints in their full range of motion, the significance being that imaging the joint under stress could help doctors provide more targeted treatment for their patients.

With files from The Vancouver Sun

UBC students climb mountains for charity

A group of University of British Columbia students from the school’s Tanzania Hearts Babies Project spent several days trekking up to the bases of both Mount Everest and Mount Kala Pattar for charity. The students recently released a montage of their trip, which took place in May.

With their climbing, the students aimed to bring awareness to the problems of heart defects among Tanzanian children. The group initially intended to merely climb the mountains, but the idea rapidly grew into a humanitarian effort through Tanzania Hearts Babies Project.

With files from The Ubyssey

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

University Briefs (2014/07/12)

Author(s): Sabrina Chiu and Scott Douglas Jacobsen

Publication (Outlet/Website): The Peak (Simon Fraser University)

Publication Date (yyyy/mm/dd): 2014/07/12

Beyonce course coming to UVIC

Starting in January, students at the University of Victoria will be able to study the pop singer Beyonce.

This new music department course will be taught by Melissa Avdeeff, a musicology researcher who has lectured at both the University of Alberta and the University of Edinburgh. Avdeeff has written on how women are portrayed in popular music, specifically focusing on Beyonce, for her MA thesis at Hamilton’s McMaster University.

For the course, Avdeef considered other singers such as Lady Gaga and Justin Bieber, but eventually picked Beyonce since a variety of pop-music studies could be included.

With files from The Globe and Mail

Five Alberta university-colleges now called universities

Five university-colleges in Alberta have received provincial permission to name themselves universities.

Recently renamed schools such as Concordia University and The King’s University have already started making plans to change billboards and letterhead. Concordia President Gerald Krispin noted that these post-secondary institutes have been pushing to get their names changed for years.

Bill Diepeveen, chair of King’s board of governors, believes this will help with campus recruitment: “You are coming to a university. Don’t have any doubt in your mind.”

With files from Edmonton Journal

Michael Ignatieff leaves U of T for Harvard

The former leader of the Liberal Party of Canada and a professor at University of Toronto’s Munk School of Global Affairs, Michael Ignatieff, is leaving the university to pursue another post at Harvard University.

At Harvard, he will teach a variety of topics ranging from human rights, to sovereignty and interventions, to political life, to responsibility and representation as the Edward R. Murrow Chair of Press, Politics, and Public Policy.

“[Harvard] is an exciting and dynamic place where our future leaders are engaged in the very real process of gaining a greater understanding of the challenges they will face and the tools they will need to confront them,” said Ignatieff.

With files from The Varsity

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Satellite Signals (2014/07/06)

Author(s): Samaah Jaffer and Scott Douglas Jacobsen

Publication (Outlet/Website): The Peak (Simon Fraser University)

Publication Date (yyyy/mm/dd): 2014/07/06

Woodward’s

On July 4, SFU’s Woodward’s campus hosted CreativeMornings/Vancouver, an international breakfast lecture series for the creative community. The event featured Charles van Sandwyk, an award-winning author of the limited edition book, A Selection of Neighbourly Birds. He advised attendees that, “If you are after some sense of meaning in your work, then your true character will shine through regardless of how hard you are trying to copy someone else.”

Vancouver

From July 2 to 4, the 9th Imaginative Education Research Group (IERG) Conference on Imagination and Education allowed teachers, parents, academics, and others to collaborate on what motivates children to learn. 

The conference, hosted by the faculty of education, addressed “the real power of the imagination to equip students to learn, understand and apply knowledge to real-world problems.”

Downtown

On July 1, the Indian Students Federation in collaboration with UBC’s Ustav Club partook in the 6th Annual Canada Day Parade. Their dance performance included around 30 students from both SFU and UBC. 

The performance hoped to communicate the idea of “indulging in the spirit of the day and showcasing cultural diversity.”

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

University Briefs (2014/07/05)

Author(s): Samaah Jaffer and Scott Douglas Jacobsen

Publication (Outlet/Website): The Peak (Simon Fraser University)

Publication Date (yyyy/mm/dd): 2014/07/05

UBC requests liquor license for concerts

UBC has requested an amendment concerning their liquor license in order to provide alcohol at concerts in Thunderbird Arena. This request was approved on June 27 by the Metro Vancouver board of directors.

UBC Athletics’ Kavie Toor told The Ubyssey that this change would greatly increase the popularity of concert events. He explained that not being able to serve liquor is a deterrent for promoters looking to host events at the university.

Based on the recommendation of the Metro Vancouver board of directors, the final approval will be considered by the BC Liquor and Control Licensing Branch and announced by the end of the summer.

With files from The Ubyssey

U of O men’s hockey team still suspended

The University of Ottawa’s men’s varsity hockey team will remain suspended over alleged misconduct of some of its players. Their head coach and program manager, Réal Paiement, has also been fired after failing to report the incidents, which he attempted to deal with internally.

Members of the team allegedly engaged in excessive drinking and sexual misconduct while in Thunder Bay for two games on Jan. 31 and Feb. 1, 2014. While there were isolated incidents, a private investigation concluded that “the behaviour of some players was unacceptable and failed to meet university expectations for varsity athletes.”

With files from The Fulcrum

Canada takes the gold in wheelchair basketball

At the end of June, Ryerson University hosted the 2014 Women’s World Wheelchair Basketball Championship at the Mattamy Athletic Centre. This tournament, which occurs every four years, was hosted in Canada for the very first time.

After winning four straight championships in a row, from 1994 to 2006, team Canada finished third in 2010. This year, they redeemed themselves and took the gold on home soil.

Tracey Ferguson, who has been with the team for 23 years, welcomed the experience of being the home team. “I like the pressure,” said Ferguson. “I also love the fact we got our family and friends [here to support us].”

With files from The Eyeopener

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Love is 224 tweets away

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Peak (Simon Fraser University)

Publication Date (yyyy/mm/dd): 2014/06/23

New research reveals that couples are falling in love faster than their parents, and it’s all thanks to technology. According to Pixmania.com, the use of social media is reducing the amount of time required for young couples to fall head over heels.

The courting process now takes a mere 224 tweets or a simple 163 text messages. It can happen after a casual 70 Facebook messages. Even a handful of emails or phone calls at 37 and 30, respectively, can have young lovers falling hard.

The study showed that previous generations took much longer to enter into a relationship. For participants aged 55 and older, the average time it took to begin calling one another boyfriend and girlfriend was 78 days. Compare this to the age group of 25 and under, for which the time taken to fall in love was 24 days on average.

Modern communication technology has essentially halved the time to fall in love.

Researchers attribute this to the fact that previous generations were not able to communicate with each other constantly. Instead of following the “three day rule” to contact a date, research revealed 68 per cent of respondents would text someone a mere four hours after a date.

The differences in communication patterns were also seen across gender. On average, a man sends approximately 517 Facebook messages and tweets per year—compared to a woman’s 386—in hopes of wooing a potential suitor.

Technology also proved a useful tool during break ups. Thirty-six per cent were willing to end a relationship with a phone call, 27 per cent by text, and even 13 per cent by base social media.

This research suggests an important shift has occurred in traditional dating practices. According to the marketing director of Pixmania.com, Ghadi Hobeika, “The days of penning a simple love letter to woo your new beau are over.”

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

University Briefs (2014/06/20)

Author(s): Melissa Roach and Scott Douglas Jacobsen

Publication (Outlet/Website): The Peak (Simon Fraser University)

Publication Date (yyyy/mm/dd): 2014/06/20

Luminato Festival explores sex and sensuality

Lasting from June 6 to 15, this year’s annual Luminato Festival in Toronto focused on the steamy theme of “sex.” According to Luminato Festival artistic director, Jorn Wesibrodt, the erotic theme incorporated many boundary-pushing performances including one portraying strange, and even lethal, animal mating practices by actor Isabella Rossellini.

In addition to sex, the festival’s theme covered subjects such as as birth, love, pain, and passion. Love was explored as the second-most important theme, “as the sister phenomenon of sex.”

With files from The Varsity

Social media syphilis in Saskatoon

After a serious syphilis scare earlier this spring, Saskatoon may be in the clear. As of April 2014, there were nine confirmed cases, six more than were reported in all of 2013. The outbreak appears to have ended, however, with no new cases as of May. 

Saskatoon Health Region’s deputy medical health officer, Johnmark Opondo, pointed to the increased use of social media sites and apps in searching for a sexual partner as a possible reason for the outbreak.

 “It seems individuals are able to get to that point where they want to have intimate contact a lot faster,” he said. “[They] don’t always remember that sexually transmitted diseases can still be present and they still need to use caution.”

With files from The Sheaf

Teen angst affects future love life

Research from the U of A shows that depression in young adults may impact their future romantic relationships. Findings showed that those with high rates of depression and anger at age 18 struggled with intimate relationships 25 years down the road.

Assistant professor of human ecology and study author Matthew Johnson stressed the importance of providing aid for these issues in adolescence: “This speaks to the need for addressing those problems early, because they don’t just necessarily go away and even those early experiences will still affect you in the future.”

With files from The Gateway

UK universities score on sexual health

A national report ranked each of the UK’s most prominent universities based on sexual health. The report was in response to cuts to public services that have lead to increased rates of STIs across the country; this was clearly reflected in the results, with some schools not reaching a passable grade.

Schools were graded on a scale from A to F in various categories, such as, “sexual health information services near or on campus,” “clinic drop-in availability,” “sexual assault service,” and “sexual health information on website.” This report card aimed to shed light on how universities can better serve their communities when it comes to sexual health.

With files from The Exeposé

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Pipe Dream

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Peak (Simon Fraser University)

Publication Date (yyyy/mm/dd): 2014/06/16

SFU contains a host of hidden wonders; one of them, in particular, is dear to my ear. As far back as I can remember, I have felt enamored by music of Scottish origin — in particular, the tradition of piping combined with drums. 

I stumbled upon SFU’s Pipe Band one day during a short stroll across Burnaby Mountain. Literally, all it took was walking by the Pipe Band practicing, and I was hooked. Without a second’s hesitation, I plunged head-first into the bagpiping, drumming goodness. 

For over 30 years, the SFU Pipe Band was organized, led, and conducted by Terry Lee.

Recently, Lee stepped down and was replaced by Alan Bevan, a world class piper and member of the band since 1995. I had the opportunity to interview Alan about the SFU Pipe Band and his prior involvement with Terry and Jack Lee.

“I started when I was seven and a half in Abbotsford in the local Pipe Band, eventually reaching Grade 1 and competing against the SFU Pipe Band,” Bevan remembers. “Grade 1” is a term connoting the highest level of performance within the world of piping. After facing off against SFU, Bevan soon joined the team’s ranks, and rose to become one of its most prominent pipers.

Replacing Lee as SFU’s pipe major was a daunting task for Bevan, especially in light of the band’s six-time World Champion status under the former’s leadership. However, Bevan has a wealth of experience, both with piping and with the Lee family.

“We have people come from all over the world to play in the band.” – Alan Bevan, pipe major

“I started taking lessons from Jack Lee [pipe sergeant of the SFU Pipe Band and Terry’s brother] as a young teenager. That was a turning point in my career. I did well in the amateur ranks, and I turned pro after studying under Jack for a year,” Bevan explained.

He continued, “They [Terry and Jack Lee] are both excellent players. Terry was the first one to be asked to join the Pipe Band. Jack has been the number two guy in the pipe core. They have a symbiotic relationship.”

Despite leaving his grand legacy to Bevan, Terry Lee is still involved with the SFU Pipe Band; however, his level and degree of involvement has lessened, with Alan taking on many of Lee’s previous tasks. Though he has big shoes to fill, Bevan is confident in his level of expertise as a piper.

Speaking to his experience at the highest level, Bevan said, “You can only win the gold medal once at each of those contests [which SFU Pipe Band competes in]. I’ve now won each of those gold medals.”

But it’s not just Bevan raking in the medals. Besides meeting the pipe band’s exceptional leadership, I have also experienced first-hand the high-quality drummers and pipers that make up the band, each of whom is passionate about both the music and the team — living up to the impressive standard Bevan has set.

“It’s a tough band to get into in the first place,” Bevan admitted, referring to the group’s high standards. “We have kids come up through the ranks of the Robert Malcolm Memorial Organization [and Pipe Band]. Not all of those guys get into SFU. A few have, they’re pretty fired up by the time they get there, obviously.

“We have people come from all over the world to play in the band,” Bevan continued. The Pipe Band’s international and local performers throughout the last few decades have performed at such venues as Carnegie Hall, Lincoln Center in New York, the Salt Lake Tabernacle, and the Sydney Opera House. 

The pipe band has an unique way of preparing for a given season; it’s a process Bevan describes as the band’s way of always having something to work towards. Rather than focusing single-mindedly on one big performance at the World Championships, the band works towards other contests, while keeping their eventual goal of a championship in mind.

This kind of preparation keeps the band’s spirits and motivation high throughout the year. In fact, it may be the secret to their world class success. Not many universities can claim to have a pipe band; even fewer can claim to have one as talented and successful as ours. As the band’s proud new pipe major, Alan Bevan has high hopes for the future — and with everything he has going for him, why shouldn’t he?

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

University Briefs (2014/06/16)

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Peak (Simon Fraser University)

Publication Date (yyyy/mm/dd): 2014/06/16

UBC to build new aquatic centre

The University of British Columbia is investing $40 million in the construction of a new aquatic centre, construction of which is set to begin in late July.

The new aquatic center is a response to the poor state of current facilities. Just recently, the current aquatic center had a steam room failure, resulting in its closure for three weeks. The current aquatic center’s problems have persisted for several months to the concern of university officials. According to Kavie Toor of UBC athletics’ facilities and business development, the indoor pool may soon be unsafe to use.

With files from The Ubyssey and Vancouver Sun

U of R deported students return

Two Nigerian University of Regina students have returned to the university after their deportation  eight months earlier. Victoria Ordu and Favour Amadi were deported after violating their visa restrictions by taking jobs at Walmart.

“It’s still like a dream to me you know. It still hasn’t set in yet. We’re very, very happy to be back here to complete our education,” said Amadi.

Some have defended Ordu and Amadi, seeing the punishment as too severe for their mistake. Following rallies held all across Saskatchewan, the Canadian government has changed its policy to allow international students with study permits to work off-campus.

With files from CTV News

Four vie for U of A presidency

Professors from across the country are vying for the opportunity to become president and vice-chancellor of the University of Alberta. The situation is an open joke on current affairs because 56 people have applied, all in teams of four.

Current U of A president Indira Samarasekera’s salary is ranked among the highest in the country; in 2012, she earned almost $1.2 million in salary and benefits. By applying together, the groups are insinuating that this salary is high enough to support four people, and are protesting the high salaries of university administrators across the country

With files from The Gateway

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Satellite Signals (2014/06/15)

Author(s): Samaah Jaffer and Scott Douglas Jacobsen

Publication (Outlet/Website): The Peak (Simon Fraser University)

Publication Date (yyyy/mm/dd): 2014/06/15

Woodward’s

On June 7, the first citizen festival called 100 in 1 Day was hosted at SFU Woodward’s. The event focused on raising awareness of social issues through acts of social change and was intended to motivate various leaders to re-evaluate old problems and issues. 

The event invited anyone interested to “come in with an idea or simply an open mind and a hunger for change. We’ll help you work that into an action plan and meet like minded people who might want to participate.”

Surrey

Last Friday, the fifth issue of the Lyre magazine — a literary publication produced by world literature students — was launched at the Central City pub. Lyre accepts submissions from undergraduate students around the world, including places as far as India, Mexico, and Australia. “Fever” was the theme of this year’s magazine. 

Vancouver

Ian McCarthy, Kate Dilworth and Jan Simon of the Beedie School of Business hosted an event on entrepreneurial leadership and innovation called E-Merge! from June 9 to 12 at the Segal Graduate School. 

They hosted the day-long seminars to teach attendees from various organizations how to create value for people and communities, as well as how to start and launch new ventures to advance ideas for improving health and healthcare.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

SFU student selected for Harvard summer internship

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Peak (Simon Fraser University)

Publication Date (yyyy/mm/dd): 2014/06/14

SFU undergraduate student in computing sciences and molecular biology and biochemisty, Jasleen Grewal, recently embarked for Boston; she was selected for a summer internship at Harvard University’s prestigious Stem Cell Institute.

Grewal edged out multiple other students from around the world who also applied for this position. Although the institute does not accept many international students — giving priority to American students — Grewal synched a spot.

In a phone interview with The Peak from her lab on Harvard’s campus, Grewal said, “I am soaking everything in, and it is quite an enriching experience to be working alongside such excellent peers.”

The position at Harvard will allow Grewal to pursue her core interest in stem cell research; this is an area of study with great promise as research has shown many potential uses for stem cells, including the generation of cells and tissues, and the treatment of heart and blood-based diseases, among others.

Grewal has research experience in the biological sciences, particularly concerning cancer growth, evolution, and cancer stem cells. According to Grewal, her lifelong passion for science began with her parents. She recounted, “My parents were teachers in mathematics and chemistry, and I think having a childhood where curiosity was constantly encouraged and satiated with mind-blowing explanations greatly contributed to my keen interest in science.”

She continued, “While in elementary school, I was learning about atoms and orbitals, and Fibonacci numbers and the golden ratio, while penning my pet dog’s biography, and it was just a really enriching atmosphere to grow up in. I am really grateful to my parents, and [. . .] high school biology teachers.”

Growing up in a curiosity-driven environment provided the bedrock for scientific inquiry that led Grewalto become involved in research work as a young scholar. “I was briefly involved in research work at the Genome Sciences Centre, Vancouver, on an ongoing project in collaboration with the Terry Fox Research Institute, on the Glioblastoma Multiforme, an acute form of brain cancer,” Grewal said.

When Grewal came across the internship program at Harvard’s Stem Cell institute, she recognized that their summer internship program fit well with her prior research experience and realm of interests.

She explained, “It was such a perfect program: 10 weeks of research under leaders in stem cell research, at Harvard, of all places — I figured I’ll give the application a shot, though it seemed like a long one at that time.”

Grewal’s internship will be spent working with Winston Hide’s lab at the biostatistics department of the Harvard School of Public Health. The work will involve practical elements, such as testing and creating a “cellular pathway printing tool that integrates genomic data to provide a quantifiable measure of gene expression” —  in other words, Grewal hopes to understand how interactions between cellular pathways influence different cell behavior in an organism.

Grewal gushed about the benefits of the program: “One [benefit] most definitely is the exposure to such diverse arenas of research, and to see how research occurs!  I hope to keep an open mind and learn everything I can about the avant-garde research being pursued here in Boston [. . .] and in general to get a firmer direction for my future career and to experiment with it a bit too.”

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

SFU student humanizes translation troubles

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Peak (Simon Fraser University)

Publication Date (yyyy/mm/dd): 2014/06/09

SFU alumna Rebecca Wolfe is calling for human assistance in machine-translation, among other improvements, after conducting research at both the United Nations and SFU regarding multilingualism at international institutions.

Wolfe suggests that, in addition to promoting multilingualism, international institutions such as the UN need to effectively use emerging technological tools while better incorporating the human aspect of translation.

During her undergraduate years, Wolfe took an interest in linguistics, which eventually led her to an internship in the UN editorial department during her Master’s of Publishing degree at SFU.

She explained, “For me, it was interesting see how they handle multilingualism in a multinational, multilingual organization. So I had some first-hand research I was able to do to actually observe what they do for publishing practices multilingually and then to gather information about the state of multilingual publishing today.”

Although the UN is committed to publishing materials in multiple languages, due to obstacles such as historical precedent and a lack of resources, they are not always able to do so. Wolfe argues that, while we do need to translate under-read works from other languages into English and bring them to an English-speaking audience, “English as an only option, or as a default, or as a source for most publication around the world, is problematic.

“The UN has an opportunity to promote multilingualism, and [. . .] they have a responsibility to protect linguistic diversity around the world,” said Wolfe.

In addition to discussing the issues of anglocentrism, her thesis contains insights on the modern fascination and mass-use of machine translation as well as its error rates and efficiency.

Wolfe explains that machine translation has improved drastically over time, and organizations such as the UN should take advantage of these advances to more readily incorporate multilingualism into their publishing practices.

Although Wolfe believes that improvement will likely continue to occur, she feels that human intervention is required alongside machine processing to enhance clarity of the translations.

“As anybody who’s tried to use google translate or any other online translators, there’s going to be mistakes. You will get some crazy results. It is good to get the right translator and have some human translating at the other end of it,” Wolfe explained.

Wolfe concluded: “I hope [my work] will be used by big organizations, universities, by academic publishers, because my main point is that multilingualism should not be an afterthought, and we shouldn’t lose linguistic diversity because it is a pain in the butt to translate things.

“A lot of languages are dying today,” she continued. “My main point is that I hope people will not be afraid to take the time to do translating and to pay attention to other languages besides English.”

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Student assembles artists for day-long Buskathon

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Peak (Simon Fraser University)

Publication Date (yyyy/mm/dd): 2014/06/09

Performers busked, danced, and sang at the first annual Buskathon, founded and organized by SFU philosophy student Samantha Dowdell.

According to Dowdell, the idea arose from her prior musical interests and through her band Alluvium. As a result, the day-long Buskathon occurred on May 31 from 11:00 a.m. to 6:00 p.m. at Rocky Point Park in Port Moody.

Dowdell explained the nature of the event: “Busking is simply taking your talent out on the street, laying out some sort of spot where people can drop money for you, and sharing whatever with the world. If people like it, people will give you something.”

She described the event as a genuine “opportunity for the new and unknown artists to have a voice and present their work.” To make the event happen, Dowdell approached local artists, “seeking them out, [and] bringing them out into the open.” She continued, “Not a lot of people know this small community exists.”

Dowdell used her musical connections to put together a lineup: “I [asked] my musician friends, my band Alluvium, and another band called Blue Smoke.” Most of the bands in attendance were acoustic. “We [didn’t] want them to blow out the park,” Dowdell said, laughing.

She also reached out to local high school music programs, with which she was involved before coming to SFU. “I [had] been trying to contact them and have them and students do promotions,” she explained.

Many places in the Lower Mainland require a license to busk, and only allow musicians to perform in a spot for one hour before requiring them to move on. There are exceptions when it comes to certain side streets, parks, and the sea wall. However, Port Moody supported Dowdell’s event by relaxing its restrictions.

To keep costs down, Dowdell decided to keep things simple. “It was funded by the city, really simple.” she said. She also reached out to many businesses such as COBS Bread and David’s Tea for sponsorship.

She explained, “[The community has been] printing posters for me, helping me out with contacts. [There’s been] a lot of email communication with people involved with the park — not much from the province, mostly from the city of Port Moody.”

Dowdell explained to The Peak that community building was her primary focus. “I plan to make [the Buskathon] an annual thing, building it up,” she said. In light of the support she received from the community, she feels this could be a reality.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Rising sea levels threaten Vancouver

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Peak (Simon Fraser University)

Publication Date (yyyy/mm/dd): 2014/06/02

Rising sea levels are a global issue, but research shows the danger is greater closer to home.  

Karen Kohfeld, SFU assistant professor and Canada Research Chair in Climate Resources and Global Change explained, “We can expect a global sea rise of 70 to 100 centimeters if we do nothing to change our carbon emission. If we do something about it, we can reduce it to about 40 to 60 centimeters.”

Vancouver is one of the more threatened cities, and mayor Gregor Robertson is calling for more aid from the federal and provincial governments to help save the coastal city from the impacts of rising sea levels. 

According to Global News, a local study estimates $25 billion worth of real estate will be at risk from sea level rise in Vancouver by the end of the century.

“The low-lying areas will be most affected,” Kohfeld said. “If we look at just our global topography in places like Vietnam, any place that has a major industrial port by the sea, will be affected by this. The southern coast of North America and the east coast of North America will be affected.”

Preventative work is already underway in some places around the world. Kohfeld continued explaining that, for example, New York and Tokyo are likely to spend billions to erect dikes and other defenses.

However, not all cities can afford this. Kohfeld said, “[For] other places in the world, island nations around the globe, this a serious concern. Whenever we have international climate treaty meetings sponsored by the UN, the island nations are always there because part of the problem is it is not just looking out and seeing the sea level rise. It is that when the sea level goes up, and you have any kind of storm coming over top of that, that’s when you see the large problems.” 

Recent findings have shown that a key glacier in west Antarctica is melting, which researchers suggest will contribute to an additional sea level rise that may reach a couple of feet in this century. 

According to Kohfeld, the outlook seems bleak: “One of the studies suggest it is beyond the point of return for this particular glacier. The concern there is that where that glacier is located, it is kind of a lynch pin for all of western Antarctica, that ice sheet. The question is, ‘How stable is the ice sheet behind that glacier?’”

In particular, for BC, the extensive dike system would have to be modified. “If we are to account for a one metre sea level rise, one option would be to raise those dikes. That is very costly,” Kohfeld warned. Kohfeld reflected on mistakes of the past and asked, “What should we have done already?”

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Satellite Signals (2014/06/02)

Author(s): Freya Olson and Scott Douglas Jacobsen

Publication (Outlet/Website): The Peak (Simon Fraser University)

Publication Date (yyyy/mm/dd): 2014/06/02

Woodward’s

One of Canada’s most successful documentaries had an additional screening on May 26 at SFU Woodward’s. The Corporation is a 2003 Canadian documentary written by University of British Columbia law professor, Joel Bakan. The film, which was presented by SFU’s Vancity Office of Community Engagement, explores the corporate world and the tremendous pursuit of profit as the sole motive in business. 

Surrey

Wednesday, May 28 saw the launch of a new group called SFU WordPress Community of Practice (CoP), based out of SFU’s Surrey campus. Led by the Teaching and Learning Centre’s interaction specialist and community administrator, Jason Toal, the CoP aims to be a voice for SFU’s WordPress user community. The event was a continuation of the Teaching with Technology series for faculty members, instructors, and TAs at the Surrey campus.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

University Briefs (2014/06/02)

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Peak (Simon Fraser University)

Publication Date (yyyy/mm/dd): 2014/06/02

Self-folding paper created at UBC

UBC mechanical engineering master’s student Ata Sina has created a new kind of paper using a thermoplastic polymer that self-folds when exposed to heat; the idea came out of an interest in origami. This polymer is special because it will contract in the presence of heat, and fold itself along computer-cut origami designs. Along with its potential uses as a packing material, Sina is looking at the possibility of using the paper as pop-out art in children’s books.

With files from The Ubyssey

Enrolment numbers cause space issues at U of W

Students at the University of Waterloo have raised concerns about increasing enrolment rates and the resulting lack of space. The biggest issue is the loss of social space for students, which has been decreasing over the last 15 years.

Vice president, academic and provost Geoff McBoyle said that administration hopes to tackle this issue with initiatives like the new student residence and updates to UW Place, as well as efforts such as adding desks in the hallways.

With files from Imprint

Criticism for federally funded internships

The federal government is putting $40 million into 3,000 post-secondary internships centered around science, technology, engineering, and mathematics (STEM) fields, including skilled trade jobs. The core criticism against this funding is that it doesn’t address the problem of the 300,000 unpaid internships that currently exist, and do not provide adequate compensation.

Claire Seaborn, president of the Canadian Intern Association, said “If the federal government wanted to address the issue federally, they would have amended the federal labour code and have gotten Statistics Canada to start tracking internships.”

With files from The Varsity

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Ancient beetles provides climate change insights

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Peak (Simon Fraser University)

Publication Date (yyyy/mm/dd): 2014/06/02

SFU professor Rolf Mathewes and researcher Bruce Archibald, among others, have gained critical insights into climate change while investigating 50 million-year old palm beetle fossils.

In establishing the existence of palm beetles during this period, the team was able to hypothesize as to the existence of palm plants — the beetles’ food source — even without fossil evidence of the palm plants themselves. Mathewes summarized, “Finding [the beetles] basically proved that there had to be palms, even though we did not have the fossils.”

Furthermore, their existence proves that during a period of global warming in the geological past, there were mild, frost-free winters in North America.

Mathewes explained, “To give you some background, palms are very important climate indicators. We are particularly interested in the climate of this period called the greenhouse earth, which was the warmest period since the extinction of the dinosaurs in the last 65 million years. This was around 50 to 53 million years ago.”

He continued, “In the Eocene greenhouse world, the whole world was very warm and almost tropical everywhere, except for some of the upland areas.” Because the palms cannot survive in regions with significant frost days, the existence of palm beetles in North America indicates moderate temperatures.

The team investigated fossils from a number of sites in central British Columbia, in an area called the Okanagan Highlands. In the Okanagan Highlands, fossil lake deposits formed during a period of mountain building and volcanism that preserved plants, flowers, and insects, among other things. “The fossil record is wonderful,” Mathewes said.

Mathewes has been making fossil collections for over 30 years. Archibald discovered beetles called bruchines in these collections; it was in these collections that he found a set of beetles of a certain family called palm beetles, which feed only on the seeds of palm trees.

Archibald researched and found one specimen at first, and thought there must be more. He “found three sites, possibly a fourth, that have these palm bruchine, which span about over a 1,000 kilometres of latitude from northern Washington to Smithers in the center of BC, and everywhere in between,” Mathewes said.

Looking at climate change clues in the distant past, the team hopes to provide greater insight into the future as the world increasingly experiences the effects of global warming.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

SFU pipe band prepares for the world stage

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Peak (Simon Fraser University)

Publication Date (yyyy/mm/dd): 2014/05/31

Coming off of its first big win of the season, SFU’s pipe band looks forward to representing the university at world competitions.

Earlier this month, the team swept the competition at the Victoria Highland Games, placing first in all four of its events. The team even beat out the L.A. Scotts — the top pipe band in the US.

Individual awards were seized by Coquitlam piper Alastair Lee, who won first place in the professional piping category, and Grant Maxwell and Gavin MacRae, who tied for first in professional side drumming.

According to SFU student and pipeband member, Kevin McLean, the season is just getting started. After the competition last week in Victoria, the team is getting ready to travel to Bellingham on June 7, and then to the Coquitlam highland games on June 21. After that, the team will play in Seattle at the end of July.

On an international scale, the team is also preparing for the World Championships, to be held in Glasgow, Scotland, in mid-August. “We play two events there: the [March, Strathspey & Reel event] (MSR) and we also play a medley event, which is more contemporary. You could say [it’s] more exciting, musical, and creative,” said McLean.

The team has finished top two in the world in 15 of its 28 years competing at the championship; however the band will have to adjust this year as its leadership has shifted. “Terry Lee was the pipe major for over 30 years. Terry retired,” McLean said.

Taking his place is Alan Bevan, who has been a member of the Simon Fraser University pipeband since 1995. In addition to winning awards such as overall winner at the Masters’ Invitational (2009), Bevan has won the World Championship with the band on several occasions.

“I’m quite well-versed in what the band’s expectation is and what the direction is, and I don’t see really changing that in any radical way,” Bevan said in a video on PipesDrums.

“We have a very strong young core in the band,” Lee said in the same video. “It’s there to be made a new era.”

McLean described the unique contribution of the pipe band to SFU: “The pipe band in general is a unique trademark of the university. Not many universities have a pipe band.  No other university in the world has a pipe band as high a quality as ours. We bring the university to the world stage: Sydney Opera House, Carnegie Hall, Mormon Tabernacle choir, and the Lincoln Center in New York.”

As the team continues to prepare for the world stage, students are invited to hear them performing on Sunday mornings on Burnaby Mountain across from the library in the contemporary theatre.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Walking stick bugs provide evolutionary insight

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Peak (Simon Fraser University)

Publication Date (yyyy/mm/dd): 2014/05/30

In researching the walking stick insect, SFU biology professor Bernard Crespi is able to analyze how new species evolve in new environments and become genetically diverse from their original species. This type of evolution is called speciation.

According to Crespi, “[Speciation] is the origin of new species, when you go from one species to two species. It is the evolution of new biological diversity. People may not have an appreciation for what a species is, except maybe an intuitive one.”

He continued, “A species is a group of organisms that only breed amongst themselves. They don’t breed with other groups. What is evolving is a new breed or group of species that is isolated reproductively, that means it can evolve independently on its own.”

The main finding of the work has to do with natural selection in facilitating speciation, explained Crespi.

It is important to understand, as Crespi explained, that “natural selection is special because it is the only process that specifically gives rise to adaptation to a fit between organisms and their environments [. . .] Natural selection is only one of the mechanisms of evolution,” he continued, “There is a variety of mechanisms including mutation, migration, and genetic drift.”

Crespi’s research is unique in that he used 160 whole genomes, fully sequenced, whereas previous research has dealt with incomplete sequences. He explained the significance of this: “This is the first study to use whole genomes in combination with experimental analysis to understand the causes of speciation.”

The research involved an experiment that placed walking stick insects into different environments, each with its own host plant. Crespi elaborated, “This work showed a role for natural selection in speciation in these walking sticks in terms of their adaptation to different host plant environments.” Insects with certain characteristics will thrive in their respective environments, this is how natural selection plays a role in organisms genetically diverging through reproductive isolation.

In other words, “Natural selection, in terms of the host plant, pulls them apart genetically and phenotypically,” said Crespi.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Political party emerges from leftist fractures

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Peak (Simon Fraser University)

Publication Date (yyyy/mm/dd): 2014/05/26

Out of the recent fracturing of Vancouver’s left-wing Coalition of Progressive Electors (COPE) party, a new political party has emerged to grapple with other civic parties. Although this change could affect leftist voting preference, SFU city program director, Gordon Price, questions whether it will effectively challenge the current party in power.

The new contender, called OneCity, was announced on May 12 by RJ Aquino — a former COPE city council candidate who has been backed by prominent Vancouver leftists — and aims to reduce the growing inequalities in the city. Aquino previously sat on the Vancouver City Planning Commission and is currently on the board of directors for Collingwood Neighborhood House.

The formation of a new party can be complicated, explained Price. Many difficulties — such as fracturing — exist for a host of reasons within a political party, however, overcoming this problem can be crucial. Price said, “If the party itself does not fracture, they have a real advantage in incumbency.”

Price attributed the fracture within the COPE party, resulting in the creation of OneCity, to “personality-based” issues, as opposed to policy-based. Price noted a few past instances of personality-based fractures: “You can make the case that it happened in 1972 with the [Non-Partisan Association (NPA)], when the team council came in here. It certainly happened in 2000 [. . .] Then, it happened with Larry Campbell. It happened again with the NPA!” Price said.

Even so, fractures do not necessarily represent a prevalent phenomenon — trends show that one party tends to maintain power for at least a couple of decades. Price explained, “The norm since the 1930s has been for the NPA, for one party, to stay in power for very long stretches of time. For the time I was on the council, 15 years, we only had two mayors: Gordon Campbell and Philip Owen.”

He continued, “The voters seem to go for incumbents. It goes up and down a bit. But they’ll stick with what they know unless the party itself fractures. But that tends to coincide with politics.” In other words, slight variations exist in the political power spectrum, but voter consistency reflects a persistent voting trend of citizens individually. People tend to vote one way — unless the political party of the voter appears to fracture, as is happening now.

Price said, “The public doesn’t like the internal fracturing that the personalities [create] within the parties [. . .] So [voters] tend to look for an alternative or are, at least, more open to it.”

Price commented on the general political landscape: “What we have at the moment is a fracturing of the political spectrum, but the party in power seems very much to be solid: [Gregor Robertson is [a] strong mayoral candidate insofar as he is known, [the] party shows no signs of division, [a] great deal of internal discipline, [we] certainly don’t hear of an councillors going after one another.” He mused, “Will that be enough? We will see.”

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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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Experts investigate ambiguous amphibian future

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Peak (Simon Fraser University)

Publication Date (yyyy/mm/dd): 2014/05/26

New information warns of increasing survival pressures on amphibian life in the Pacific Northwest as a result of climate change and non-native fish.

SFU researchers Wendy Palen and Maureen Ryan considered the threat climate change poses for these amphibians. Palen, assistant professor of biology and tier two Canada research chair in aquatic conservation, explained, “For natural resource conservation issues, you cannot make the ocean less acidic. You cannot turn down the temperature on something, but in this case it has to do with these different mixes of aquatic habitats.”

According to Palen, “Fish were introduced into these mountainous landscapes and really large lakes. What that means is amphibians and a lot of the native species are restricted to other, more at-risk habitats in the landscape where fish cannot exist.” 

Currently, 95 per cent of lakes in the Pacific Northwest are stocked with non-native fish.

Palen and other researchers from the University of Washington and the University of Notre Dame began their research in US national parks with high elevations, such as Mount Rainier National Park, North Cascades National Park, and Olympic National Park. 

Palen found reason for concern: “We found that stability is likely to change in the future if some large percentage of their habitat disappears because of climate change,” she said.

“Basically, they call it the climate squeeze. If we are squeezed in one direction by fish present and then in the other direction by climate change, then the question is, ‘how much are they going to be left with in the end?’,” Palen explained.

The ponds where most of these amphibians live are going to be 50 to 80 per cent more likely to dry up in the next 50 to 100 years as opposed to present conditions. In essence, “[There] are these shallow ponds and wetlands that you see if you have ever been hiking in these mountainous areas, like a little wet meadow,” Palen said. These may be a site for exploration as fish have difficulty living in them because of the shallow nature of these ponds.

In this climate squeeze, many questions arise about the potential solutions to the problem. “How do we go in and strategically remove fish from these landscapes?” Palen posited.

“Here we might be able to forestall the effects of climate change for these amphibians by removing trout where we think there will be the biggest impact,” she continued. “We can restore some of the large, more resilient habitats and make native wetland ecosystems in the surrounding area more resilient again.”

By removing these fish — which were originally introduced for recreational purposes — Palen hopes to prevent the destruction of amphibian populations.

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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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

University Briefs (2014/05/25)

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Peak (Simon Fraser University)

Publication Date (yyyy/mm/dd): 2014/05/25

UBC dental program suspected of fraud

One of the University of British Columbia’s residency programs is under scrutiny for the possibility of fraud involving approximately $5 million. UBC administration was alerted of inconsistencies in the finances of UBC’s Faculty of Dentistry’s General Practice Residency.

Following this discovery, the university’s internal auditing system began an immediate investigation. Upon completion of the investigation, a report was submitted to the RCMP for further examination. As of yet, the police have not announced any updates to the further investigation.

With files from The Ubyssey

Controversy leads to resignation of U of S provost

University of Saskatchewan provost Brett Fairbairn has resigned his position, following controversy over the dismissal of a professor speaking out against budget cuts. Professor and executive director of the School of Public Health, Robert Buckingham, was removed from his position and from the university campus after reaching out to government officials about financial restructuring at the school.

Fairburn mentioned in his resignation letter that he acted in the, “genuine interest in the well-being of the University of Saskatchewan.” Buckingham was subsequently offered back his tenure position, excluding his standing as executive director.

With files from The Star

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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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Astronomy event considers our place in space

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Peak (Simon Fraser University)

Publication Date (yyyy/mm/dd): 2014/05/20

Staff, students, faculty, and community members considered our place in space last week when SFU and the Royal Astronomical Society of Canada (RASC) hosted two events — Science Rendezvous and International Astronomy Day — on May 10 at the Burnaby Campus.  

According to professor Howard Trottier from SFU’s Department of Physics, the event “had representation from all science departments and applied science, as well as the local astronomy group.”

The merged events occurred on the same day as 300 to 400 other space-related events across Canada. “The overall event today [. . .] is organized around something like the National Science Day, called Science Rendezvous,” explained Trottier. The event also offered SFU its first opportunity to partner with RASC, which was planning to host a similar event. “Coincidentally, we were going to do it on the same day and [at] the same place. So, we decided to team up! It’s packed!” Trottier commented.

The dual-hosted event had a wide range of activities, discussions, lectures, and displays of science. In one area of the event, attendees could look through telescopes of 30x to 100x magnification to see the moss growing on the edge of a campus building. In another section, they could peer down the hexagonal honeycomb patterns of material used in the siding of rockets. Visitors even learned about the dairy industry by milking a dummy-cow.  

Participants who wanted to come back down to Earth and public policy could talk to Mark Eburne, a man with a passion for the prevention and reduction of light pollution. Eburne works, along with organizations such as Lite Bright, to campaign on behalf of citizens concerned about light pollution. Attendees could also listen to a free lecture on a various science topics including Apollo space missions and the Aurora Borealis.

Trottier considers these events of high importance in two respects: community and outreach. The event occurred at the location of SFU’s new observatory called the Trottier Observatory and Courtyard, named for and funded by Trottier’s brother, which will be built later this year. According to Trottier, this observatory is meant to build both a passion for science and a greater community spirit; it is meant for students as a gathering place and as a place to learn about astronomy.

Concerning outreach, he stated, “The RASC is a national organization [. . .] They strongly support outreach at SFU. They bring their telescopes out here to show to the public. They also provide volunteers.” Trottier believes the RASC will help build outreach and community by encouraging families and their children to learn, ask questions, and build genuine interest in the operations and productions of science.

Many of these kinds of events come from an internal drive to educate the public on the importance of science through communication and community. Trottier concluded, “We’re living in a golden age of astronomy. And almost nobody knows about it.”

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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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Partner abuse affects new mothers’ mental health

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Peak (Simon Fraser University)

Publication Date (yyyy/mm/dd): 2014/05/20

A new study from SFU graduate student Ashley Pritchard suggests that partner abuse may have adverse effects on the mental health of new mothers.

Published in the journal, BMC Pregnancy and Childbirth, Pritchard said, “The study examined the associations of different types of intimate partner abuse and postpartum mental health problems.” The research brought to bear a few findings on the mental health of the women studied.

Pritchard, a master’s student in SFU’s clinical forensic psychology program, explained the research team’s findings: “Higher levels of postpartum mental health problems were reported by women who experienced intimate partner abuse either before or during pregnancy. In addition, the negative effects on postpartum mental health increased as a function of the number of types of intimate partner abuse — psychological, physical and sexual — experienced.”

Furthermore, the effects of different types of abuse were varied after pregnancy. “Psychological abuse [. . .] was associated with symptoms of PTSD and stress in the postpartum period. Physical abuse [. . .] was associated with symptoms of depression, OCD and PTSD in the postpartum period. Sexual abuse [. . .] was associated with symptoms of OCD in the postpartum period,” Pritchard said.

Of the 100 women who participated in the study, 61 per cent experienced mental health symptoms in the postpartum period. Forty-seven per cent had mental health symptoms at “clinical” levels.

The research also found that two thirds of the women “had a familial income of $60,000 or more, [suggesting] that intimate partner abuse is not constrained to households of lower socioeconomic status.”

The scope of trauma in these findings is significant; however, Pritchard suggests there are things women can do to help themselves in these situations. Pritchard recommends that “healthcare providers should conduct routine screenings for intimate partner abuse” and “foster strong rapport with their patients so that mothers-to-be feel comfortable enough to discuss such issues.” Additionally, she said that it is “important that healthcare providers are informed about the prevalence and consequences of intimate partner abuse.”

In the end, it all comes down to greater information. Said Pritchard, “Informing both women and their healthcare providers about findings like these will further help to open lines of communication, reduce stigma, and work to prevent harmful mental health problems.”

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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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Launching artists into their careers

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Peak (Simon Fraser University)

Publication Date (yyyy/mm/dd): 2014/05/20

It’s time to launch your artistic project! Why? There is a multidisciplinary festival for young professional artists.

According to festival coordinator Mallory Gallant, the festival “was created as an opportunity to give artists in the Lower Mainland the chance to get to showcase their work as well as make those much-needed connections with other artists as well as industry professionals.” This is the second annual Launch Festival and it will focus on presenting innovative multidisciplinary arts.

The festival is a space for young professionals to have the opportunity to showcase their own works. “When we say young professional we mean someone that has made a personal commitment to a career in the arts. Professional, in our opinion, is someone that has a history of creation and presentation but is not yet recognized by professional associations. We are looking for the up and comers. The ones that are right on the edge and need that extra push,” Gallant said.

One great aspect of the festival is its accessibility for local artists. Gallant says, “The event is only open to artists in the Lower Mainland and there is no fee to apply and there is no age limit.”

In addition to the opportunity to present personal works with no cash concerns or age restrictions, the event will provide mentorship opportunities, workshops, and the chance to connect with professional associations. 

Gallant said, “By including mentorship and workshops we are not just giving [the artists] the stage to perform on, we are also giving them the chance to connect with professionals that have been in the industry for years.”

Some such mentors include Gary Cristall (music and career mentor) the co-founder of the Vancouver International Folk Festival, Murray Gibson (film and theatre mentor) a talent agent for over 25 years who works for RED Management, Vanessa Goodman (career mentor) a company member for Dancers Dancing, Emma Lancaster (career mentor) a communications professional with over 20 years of experience and faculty member at Capilano University, and Jim Smith (dance mentor) the Producer for DanceHouse and former president of the Canadian Dance Assembly. 

The festival is presented by the 149 Arts Society in partnership with SFU Woodwards. Gallant describes the society as dedicating “itself to arts programming that is provocative in nature, and programming that serves to engage, challenge and inform.”

Looking beyond the second year of Launch, Gallant says, “We have high hopes to see the festival grow into a really strong legacy program. There is nothing quite like witnessing a budding artist at the beginning stage of their career.”

“The connection that can form between an emerging artist and a mentor is priceless and will be valuable for the rest of their careers. To be able to say that we had a hand in launching a long lasting artistic career is something we are proud of and we will continue to value our emerging artists,” she concluded. 

Applications for Launch will be accepted until May 22. The festival will run June 19 to 21 at SFU Woodwards. 

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

University Briefs (2014/05/20)

Author(s): Melissa Roach and Scott Douglas Jacobsen

Publication (Outlet/Website): The Peak (Simon Fraser University)

Publication Date (yyyy/mm/dd): 2014/05/20

Digital health for expectant mothers

The University of British Columbia has begun a program for prenatal education through text messaging. The digital health program, called SmartMom Canada, is headed by Professor Patti Janssen of the School of Population and Public Health in conjunction with the Child and Family Research Institute. 

Educational prenatal health information is sent by the agency to expectant mothers via text message. The service will connect pregnant women with health services and educate them on how to care for themselves and their babies before birth. According to Janssen, one of the main goals behind SmartMom is to provide educational information to individuals seeking knowledge, but who are unable to attend the classes.

With files from The Vancouver Sun

Poodle sculpture removed from Capilano U

Capilano University has seized a piece of art from its campus grounds. The work in question, named “Blathering on in Krisendom,” is a sculpture of university President Kris Bulcroft, toting a poodle and wrapped in the American flag. 

Capilano professor and creator of the piece, George Rammell, is calling for the return of the sculpture. “It’s ridiculous,” he said. He was informed by campus security that the administration had given them the authority to remove the piece from campus. “I called the RCMP to report the theft. The officer arrived and he said he had been talking to administration: they had asked him if they would be liable if they destroyed the sculpture,” said Rammell.

With files from The Georgia Straight

Grads at U of M to pay three times more

The University of Manitoba intends to increase graduate student fees by almost 330 per cent. As it stands now, students pay an initial program fee in their first year and then pay an annual continuing fee of $700. The plan is to increase that continuing fee to $3000. 

Dean Jay Doering says that the fees will go toward support for graduate students as well as administrative and library services. Despite the reasoning behind the tuition hike, a survey done by the University of Manitoba Graduate Student’s Association showed that the majority of students are concerned about the increase.

With files from Yahoo News

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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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

HIV continues to adapt to human hosts

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Peak (Simon Fraser University)

Publication Date (yyyy/mm/dd): 2014/05/12

Using evidence from HIV evolution in North America, SFU researchers have discovered that the virus is slowly adapting over time to its human hosts. Nevertheless, assistant professor of health sciences at SFU and lead author of this study, Zabrina Brumme asserts that the evolution is not progressing fast enough to be a danger to humans.

Brumme explained, “The purpose of our study was to investigate the adaptation of HIV to immune selection pressures in the North American population. To do this, we studied HIV specimens dating back from 1979 to the present day. From these specimens we extracted human immune information as well as virus sequence data and looked for evidence that the virus was adapting to our immune systems over time.”

With funding from the Canadian Institutes of Health Research (CIHR) and the Michael Smith Foundation for Health Research (MSFHR), Brumme’s lab was able to collaborate with scientists at UBC, the BC Centre for Excellence in HIV/AIDS, and sites across the US.

Although HIV-1 specimens used in the study were from 1979, the oldest specimens sequenced date back to 1959 and 1960.  “Both are from Central Africa. With respect to North America, the oldest sequences date back to 1979 and were collected as part of our study.” Brumme said.

The findings of the study, she stated, were evidence that the virus is indeed slowly adapting over time to its human hosts. However, Brumme says there is no need to panic: “This change is so gradual that it is unlikely to have an impact on host immunity to HIV — or vaccine design — on a relevant timescale.”

She continued, “Basically, we’ve got the tools now, in the form of potent anti-HIV drugs, to turn the tide of HIV globally. These drugs do two things: a) they save lives and b) they reduce the risk of HIV transmission essentially to zero.”

The research team hopes that by collecting and sequencing historic HIV-1 isolates, they will be able to achieve a deeper understanding of how HIV has spread around the world. “Understanding how HIV evolves in infected persons and host populations is also relevant to HIV prevention, notably development of an HIV vaccine,” Brumme said.

Although the evolutionary side of HIV is just one piece in a much larger puzzle, the team says they have reasons to be hopeful. Brumme explained, “A major global priority is the delivery of HIV treatment to the millions of people worldwide who need it — to save lives and eliminate new infections. While we do the above, we also need to continue to invest resources and scientific efforts towards finding an HIV vaccine and an HIV cure.”

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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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Ask Mendy 6 – User Interface

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Mendy Marcus

Publication Date (yyyy/mm/dd): 2018

In terms of the terminology used in some of the prior interviews, one of them is the initialism UI standing for User Interface. What is UI? How does this play an important role in the creation of an app?

I’m not a developer, so I will probably do a bar job explaining this but here I go.

The user interface (UI) is the visual aspect that you interact with, that then communicates with what’s known as the backend, I like to call this functions because I use Firebase Cloud Functions.

Although, all the user sees is the UI, the functions, or backend is the brain that know what needs to happen when the user interacts with a specific part of the UI, then there is the database.

This is where information is kept, so even though you are seeking a nice looking button, what it says in the button can be in the UI code itself or it can check in the database for some text to display in the button.

Mostly, an app deals with these three parts, but sometimes there can also be APIs used like if you want a map in your app; you’re not going to build mapping technology just so you can have one small map. You use Google Maps API. That lets your app communicate with Google Maps.

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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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Ask Mendy 5 – Small Businesses

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Mendy Marcus

Publication Date (yyyy/mm/dd): 2018

When you’re thinking about an app, what areas do you tend to focus on?

It always starts with an idea, I think of a better way to do something that is already on the market or I think of something completely new and solves a problem not solved yet. Side note, the worst way to start a business or project is to think about the money, many people would think, “Wow look at these guys they make so much money, that must be a good business.”

That’s wrong. It’s a good business for them because they are doing something right, if you want in just for the money you’ll bet board of it. You won’t have anything new and innovative to bring to the market.

This is precisely why I try to hold off on thinking anything about the business strategy until I have completed my ideas, the way I go about that is I think about how do I solve the problem and how dose the user want to interact with my app.

I get to my laptop ASAP. I start designing the UI. I tent to think about more things that can go wrong in my idea when I have something visual in front of me. Also, I don’t have any design skills like Photoshop or illustrator. I use Google presentations. They have all the features of Google drawings, which I used in the past.

But I made the switch, so I can have all the variations of the same page in one file. I’m getting ready technical here, but the point is you don’t need much to get your idea down. The important part is to focus on what dose the user want.

Yes, it’s your solution. The user wants that, but the user wants just that; the user knows how they want to interact with your solution/app. You have to put yourself in their shoes to design and build a good UI and UX. Plus, this points out for me all the things and scenarios I didn’t about when coming up with my idea. Sometimes, it is a few hours later. Sometimes, it can be days later when I have a 90% complete app I get developers involved. I also try to write down as much details as possible and paint the best picture possible for the developers working on the app.

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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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Ask Mendy 4 – Sales

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Mendy Marcus

Publication Date (yyyy/mm/dd): 2018

What are the business models of the biggest companies including Apple, Google, Tesla, and others?

What makes each truly exceptional in their approach to R&D, marketing and sales, and the delivery of their products/services?

I don’t work for these companies so it’s impossible to know what is going on internally, however from observation alone I think it’s apparent that Google’s main source of revenue is from Google ads, here the business model is to offer as many free service like Google search Gmail etc in order to display ads, however I think Google is actively trying to change that, even though for has many products they primarily have one source of income and that can be a dangerous think, especially now that Facebook and pretty much everyone else is trying to invade Google’s space.

Google now has many revenue models and they will be working to grow each one of them to take a larger percentage of their overall revenue as well as keep adding new revenue streams. With YouTube they now offer a monthly subscription to make that product less dependent on ad revenue, android is also no longer funded by ad revenue with the into hardware, however the made by Google hardware revenue streams is probably the most exciting one and most promising for Google.

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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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Ask Mendy 3 – Online Companies

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Mendy Marcus

Publication Date (yyyy/mm/dd): 2018

Online companies seem to have become the norm. In fact, there appears to be a reduction in the number of retail companies in favour of online replacements. Does this seem to be the trend? If so, what can entrepreneurs keep in mind when building newer businesses and business models?

When approaching the conceptual, early stages of business development, such as an app, what are some of the critical thinking, reflective steps to keep in mind?

Where can the early stages of the development of an online company go wrong?

It’s true retail is dying but that’s a good thing not a bad, because we are replacing it with something much better. I wouldn’t say it’s a trend thought, that implies that is popular at the moment and has the option of fading. This started with someone or many people who were tech enthusiast who probably told things online just to show it can be done, then you had the internet boom where everyone wanted to sell something online because it was so new but they didn’t know how, even Google has blamed the boom on people who wanted to sell food online, at the time they just didn’t know how. Then you had Amazon, Google Book and other forms of industry being completely digitalized or at least the sales aspect became digital, now we are finding more and more business models and technologies that allow 

I don’t have a billion dollars in my account so I’m not going to pretend I have all the steps figured out on how to create a successful startup, instead i will focus on something I find very few entrepreneurs and businesses do and is also a personal annoyance when not done right and that is create a great user experience, whether it’s digital or not UX is the most important thing. 

People tend to structure the UX according to how they want to do business or how they think they would do business instead of doing business according to their user experience. 

I’ll use a tech business as an example but this can apply to a restaurant as well. Whether you are building the walls of an app for the walls of the restaurant doesn’t make a difference. The first think you want to do once you have decided to open a business or have an idea is figure out the user experience, how does the customer wants to experience what you are selling or offering.

Don’t go right to researching how the market work, that tends to make you want to do what the market is doing or “follow the rules of the industry in order to succeed”, what you should do is close your eyes, imagine yourself as your first customer that walks into the restaurant/uses your app, what experience do you want, not what you are expecting because you are expecting what you are used to and you are used to what all the other restaurants and apps are doing but that doesn’t set you apart neither does it satisfy them or they wouldn’t need you, so take yourself through the experience you want as a user/customer not what you are expecting, now do the same as the 1000th user here for the first time and a user who’s used the app many times. 

Once you have figured out what the user experience should be, talk to a lot of people, annoy some strangers with some really bad UI designs or describe what your restaurant looks like and get honest feedback, don’t ask your friends or polite people who don’t want to hurt your feelings. Now you can research the market and figure out how you can create a business model and strategy according to the user experience. Many places sell pizza and there will be a lot of apps like yours even if you have a new idea, many will copy, people choose you because of the experience. 

If this wasn’t the case Tesla would be all about the technology, the electric vehicle itself is pretty cool but Elon knew it’s a matter of time before there’s another few electric car companies so he had to make the driving experience amazing, the car has to look sexy, the website experience had to be just perfect, picking up your car had to be a thrilling experience, even the test drive had to feel like a big deal, every detail was carefully thought out and even thought the customer is having the time of their lives and living in the moment and is all so natural to him/her, it is all created moments by Elon and his team, even the marketing has a user experience.

When I have an idea I don’t turn it into a business and figure out how to make money from it right away, first I think about the user experience, then I play around with the UI, this tends to point out the flaws in my UX, once I have that down I try to figure out whether I can make some money from it as well. I suggest always starting out a project as a hobby, this way you’re not in a rush, you are not chasing the money you’re just having a good time perfecting something that may or may not be monitisable later on, but for now it’s all about having a great idea, an excellent user experience and eventually a good shot at a business idea.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Ask Mendy 2 – Going Solo

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Mendy Marcus

Publication Date (yyyy/mm/dd): 2018

Why are we doing this series? 

I want to share my entrepreneurial experiences, I want to share my ideas the ones I’m working on and the ones that I’m not working on, I’m hoping to build a community of loyal readers, listeners and watchers who will give me support when I need it and constructive criticism when it’s due, overall the result will be better products and better ideas, and hopefully I can also inspire other people to become entrepreneurs.

What is the point of it?

Part of it is just to have fun, find common minded people, I wanna put myself and my ideas out there for the world so I’m not frustrated with all of it in my mind, in a way I’m also trying to open source myself because there’s only so much I can do in one lifetime.

How will your experience and upcoming projects be informing the work in this Q&A series?

I’m hoping that my mistakes and creative solutions will be transparent for others to notice and improve their own projects and hopefully point out and improve flaws in my projects.

It’s kind of hard to explain but I guess the work I’m looking for is bond, I would like to establish a bond between me my ideas and the community we will create

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Ask Mendy 1 – Startups

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Mendy Marcus

Publication Date (yyyy/mm/dd): 2018

Who are you?

I was given three very Jewish names but only go by one because it rings well with my last name. I was born in London England and have been living in Canada since I was 8. Currently I am a young entrepreneur who is trying to create exciting technology and earn a living that will allow me to break out of the societal Norm of living paycheck-to-paycheck while at the same time bettering the world through innovation.

What are your main areas of entrepreneurial interest?

I’m mostly interested by projects that can help people, better their lives, by projects that are Innovative and futuristic.

What are your upcoming projects for 2018/19?

Currently I am working on an app that is an Uber like service for your laundry dry clean and other related services.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Science and Faith: Is There Really a Conflict? — A Conversation with Professor Tom McLeish

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Canadian Science (Medium)

Publication Date (yyyy/mm/dd): 2018/06/10

Professor Tom McLeish, B.A., Ph.D., is Professor of Natural Philosophy in the Department of Physics and works at the Center for Medieval Studies and the Humanities Research Centre at The University of York.

Scott Douglas Jacobson: Where do you stand on the perceived conflict between science and faith?

Professor Tom McLeish, B.A., Ph.D.: I stand on the extreme non-conflict end of the spectrum. I am off-spectrum because I don’t recognize the question of conflict as a real one, in this sense. I am a scientist. I am a theoretical physicist. I am a Christian. Occasionally, I preach at my local church — but all these things are of one life, not two in conflict.

I have some theological training as well. When I am asked, “How do you reconcile your science with your effects?” it sounds to me like the question, “Have you stopped beating your wife yet?” There is no good answer to this.

The question presumes a whole mindset. I am not there. The question of conflict doesn’t even mean anything.

Jacobsen: So, we shift that conversation to where those questions become meaningless. It is like people trying to resolve some paradox in philosophy between being and non-being. It shifts the question.

McLeish: How do you resolve a conflict between your religious faith and your gardening? You grow tomatoes. Then you believe this extraordinary stuff about God creating the tomatoes and the gardener and you. Do these conflict? Well, no, they don’t.

Because your story, if I am talking to someone who is a Christian or a Jew, is not a made-up story. It is a real story. It is a true story. It has a beginning and a middle and an end. You are reading it somewhere. You are in it, with lots of other people.

Also, you believe you are here for a purpose. You might think, “Tomatoes are purposeless. Nonetheless, here you are doing your gardening. The reason there is no conflict is that your gardening rests within your largest story.”

Science is from God. So, I see science not as a threat to faith, if you like, or a threat to belief in God. I see science as a gift from God. God is a rather particular, rather advanced, way in which we know the universe in which we find ourselves.

Jacobsen: When it comes to formal argumentation for a god, in particular, a Christian God, what arguments do you find more appealing or convincing?

McLeish: So, I haven’t always been a Christian any more than I haven’t always believed in quantum mechanics either. So, if science is evidence-based, based on reason and experience, then to a large extent, faith must be as well.

Faith is supposed to be believing in ten impossible things before breakfast. Or maybe six. Of course, it isn’t like that to me. It doesn’t feel like that to me. The sense of religious commitment feels like being in the middle of a scientific project.

This is how it works: you have a strong hypothesis that looks very possible, but the only way to test it is to get inside it and start experimenting. So, if that is not a direct answer to your question, it puts it in context. Living the life and thought of a Christian is a bit like doing a large experiment.

On the other hand, you want the truth. Let’s look at four or five categories of things that make me suspicious that theism should be taken seriously. So, the fundamental issue is ontology. Why should there be things? Why should anything exist?

In an atheist’s worldview, that is a non-question. You will never know why things exist. They exist, live with it. But it is entirely legitimate to ask about the reason that things exist. The ground of all being, if you like.

The second, we find mind and structure in the universe wherever we look. It is rather extraordinary, the deeper we look in the atom, the furthest out to the furthest galaxies. Or into the structures of life, we see structures, anticipate structures that can be grasped by our own minds yet are not simply echoes of our own minds.

We’re finding ourselves stretched. Quantum mechanics, whatever it is. Even Feynman says no one understands it! It is a feature of the physical world that we did not expect to find, but we have the mental equipment to begin to approach it. That is miraculous in the old sense of the world. It makes me wonder absolutely.

The third reason is an odd one; not many people quote reasons for believing in God as this, as normally it is a problem for them. But for me, the existence of evil is a strong pointer towards God rather than away.

To the objection that there cannot be a great God out there, in the face of terrible, evil things, I say, “What did you say? How do you know that evil? How is it that one of our human observations is wanting to point to things that are irreducibly bad, horrors that we want to be unrepeatable? Particularly after the 20th century?”

That is almost like observing the Big Bang. Looking at worldviews that are honest about evil was one of the reasons that attracted me to Christianity in particular. Because it made a realistic account of the existence of non-relative evil.

Another reason I was attracted to Christianity when I began to understand it, was that it is an anti-religion in an important sense. Its whole dynamic is completely inverted to all that is ‘religious’ — rather than humans attempting enlightenment and perfection across a huge divide, God makes the move in the opposite direction. I was rather attracted to that.

Then you have the witness of history. You do have things, documents, individuals through history, the extraordinary creative power of this revolution. The unbelievably humble and never recorded little thousands of miracles a day of people who tell you that they’re doing this in obedience to this person.

This person they might call Jesus or might call God.

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

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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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Interview with Professor Gordon Guyatt on Critical Thinking and Medical Advice

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Canadian Science (Medium)

Publication Date (yyyy/mm/dd): 2019/02/01

Professor Gordon Guyatt, MD, MSc, FRCP, OC is a Distinguished University Professor in the Department of Health Research Methods, Evidence and Impact and Medicine at McMaster University. He is a Fellow of the Canadian Academy of Health Sciences.

The British Medical Journal or BMJ had a list of 117 nominees in 2010 for the Lifetime Achievement Award. Guyatt was short-listed and came in second-place in the end. He earned the title of an Officer of the Order of Canada based on contributions from evidence-based medicine and its teaching.

He was elected a Fellow of the Royal Society of Canada in 2012 and a Member of the Canadian Medical Hall of Fame in 2015. He lectured on public vs. private healthcare funding in March of 2017, which seemed like a valuable conversation to publish in order to have this in the internet’s digital repository with one of Canada’s foremost academics.

For those with an interest in standardized metrics or academic rankings, he is the14th most cited academic in the world in terms of H-Index at 222 and has a total citation count of more than 200,000. That is, he has among the highest H-Indexes, likely, of any Canadian academic living or dead.

By Scott Douglas Jacobsen

Scott Douglas Jacobsen: What should the public keep in mind about critical thinking with regards to some health recommendations, those that can come their way. It can come from reliable sources including experts in the country, from non-governmental sources, and others of similar weight. That’s one class of information resources.

But then there’s another set of them. They can include, for instance, pop up ads on Facebook or questionable publications giving medical advice. What are some tips you might have in mind for some the general public?

Distinguished Professor Gordon Guyatt: If I were getting one thing, or even anything, if it comes off the internet, it is safest not to believe it. That would be the first thing. They should critically evaluate interventions. It is not easy. It’s not an easy thing and what is an easy thing is to present a much rosier picture of an intervention than the truth.

You have these real catastrophes like multiple sclerosis, the vein hypothesis about vein obstruction causing multiple sclerosis, and so on; people got terribly excited about this and went off to various places in the world.

And it turns out to be completely bogus. So, you have big disasters, and you have smaller disasters. And the thing is the bottom line, there are reliable sources for patients, so that many major organizations and reliable textbooks up to date have sections for patients and those would be the sort of source that would be reliable.

But ultimately, it may look good in general, but things are always specific to individual patients and wherever else you get your information talk about it with your doctor.

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

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

J50 and the Desperation for the Save

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Canadian Science (Medium)

Publication Date (yyyy/mm/dd): 2018/08/05

American and Canadian scientists are working feverishly, together, to save an orca. It is endangered.

The killer whale is called J50. It is quite emaciated and lethargic and has lost approximately 20 percent of total body weight. J50 is one of only 75 southern resident killer whales that travel between British Columbia and California.

She is a 4-year-old whale and, as a female, is important for thee reproductive capabilities of the low level population there, with only 75 left. However, according to Michael Milsten from the National Oceanic and Atmospheric Administration in the United States, there has not been an observed orca of this type come out of this rather low survival level before.

One potential solution proposed is to feed chinook salmon to the killer whale while having medication in the chinook salmon. However, this strategy has not been used before.

This indicates the rather desperate measures considered for the overall health of the orca. The purpose is to nurse the whale back to health in order to not have J50 dependent on people for sustenance and proper feeding.

However, in despair over the poor health of her, many are worried about the proverbial clock that they’re racing against.

“They feel the situation is dire, that she probably has potentially a matter of days. Nobody knows for sure, (and) if we were going to attempt something that we would need to do it pretty soon,” Milstein said.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

The Search for Fundamental Particles by Canadian Scientists

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Canadian Science (Medium)

Publication Date (yyyy/mm/dd): 2018/06/20

The Globe and Mail talked about the search for new particles by Canadian scientists.

With 10 quadrillion high-energy collisions in the world’s largest particle accelerator, there may be some answers to questions about the potential for other missing fundamental particles in thee Standard Model of Particle Physics or elsewhere. This raises questions.

The questions about the potential for discoveries by Canadian scientists and researchers through international collaboration. “Canada is one of dozens of countries participating in the project, which will eventually see the collider’s performance increase tenfold by the middle of the next decade,” CBC News stated, “Researchers hope the higher number of collisions that result will increase the likelihood that they will spot some extremely rare clues to a more fundamental theory of matter than the current standard model of particle physics.”

The TRIUMF accelerator in Vancouver, British Columbia, Canada, associate director Oliver Krestor, talked about this as the next big stage in the work of the LHC. The LHCm or the Large Hadron Collider in Geneva, Switzerland empirically verified the existence of the Higgs Boson.

There seems not much left to see for the Standard Model of Particle Physics. However, as things have progressed, there has been hope to develop a theoretical and eventually empirical framework for the incorporation of dark matter into the Standard Model of Particle Physics.

“The situation has perplexed physicists who are looking to replace the standard model with a new theory that can encompass dark matter, a substance whose existence has been inferred by astronomers through its gravitational influence on stars and galaxies, but that has never been directly detected,” the article explained.

The Director-General of CERN, Fabiola Gianotti, wants to find the smallest potential deviation from the current evidence to see if there are other portions not accounted for in current theorization.

“The LHC works by accelerating protons in two opposing beams around a 27-kilometre-long circular tunnel. The beams cross at only four points where protons that are travelling at nearly the speed of light can collide and release enough energy to spontaneously form new particles, such as the Higgs,” the reportage explained, “These decay in an instant, but they leave their traces in the building-size detectors built around the collision points. Canada supplied hardware for one of those detectors, called ATLAS, and is currently developing new components for an intermediate upgrade that will begin after the beams are shut down for two years starting in November.”

It is a complicated affair. The round of data gathering take place between 2021 and 2023 with the overhaul happening to incorporate a more potentially ground-breaking series of experiments through the collider’s superconducting magnets being replaced.

The purpose is to increase the amount of data coming from the experiment of the collider. 150 researchers work at the LHC. They are working for the improvement in the future of the particle physics research.

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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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

AI for Africa Through Google

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Canadian Science (Medium)

Publication Date (yyyy/mm/dd): 2018/06/14

Quartz reported on the developments of artificial intelligence in Africa due to Google with the develop of more AI research through an infusion from Google with the Africa AI research center.

It will be based on Accra, which is the capital of Ghana. Ghana’s Accra is known for a vibrant technology industry. This may be a surprise to some compared to the other African cities of Lagos and Nairobi, in Nigeria and Kenya, respectively.

The report stated, “Google had been laying the pipeline, both figuratively and physically, for future developments in Accra for a few years now. Back in 2015, the Mountain View, California tech giant started work on a fiber optic network, called Project Link, across the city to improve internet speeds.”

It seemed like the workings of a larger plan in order to develop the computer industry in Africa through infrastructure provision and construction from Google.

“Ghana also has good a font of young talent from its public universities and newer centers like the computer science program at the highly-regarded private institution, Ashesi University,” the article continued.

The team lead for Google Brain, Jeff Dean, had difficulty in the selection of a location for the project.

Dean stated, “In the end, we chose Accra because of a strong ecosystem of local universities and its proximity to a branch of the African Institute of Mathematical Sciences, and our experience in the country.”

The intention, or hope rather, is to develop these things further into the future. The developments of more AI research center locations through the continent of Africa.

“The company says it’s trying to bring together top machine learning researchers and engineers at the new center dedicated to AI research and its applications,” Quartz said, “Google is making a big bet on AI for its future. In 2016 alone it invested $30 billion on AI and machine learning research.”

If AI begins to take hold and gain traction, as is increasingly the case, in Africa, then the developments of its industries will increase quite a lot, arguably. The curve in Moore’s Law makes things much cheaper for the computer hardware for people to do things.

If cheaper, then the space, finances, and team or company staff sizes are not needing to be as big. That is, it means less volume taken by computers, fewer finances to buy the hardware, and fewer people in order to make strides in science and technology with the power of AI in a shorter period of time, too.

“In Nigeria, machine learning is being used by doctors for the early detection of birth asphyxia — the third highest cause of under-5 mortality in Africa. China, on its way to become the leader in artificial intelligence, is using Zimbabwe as the test ground to help its facial recognition systems identify faces with dark skin,” the article explained.

With the taking away of manufacturing jobs, the AI industry may provide for those with the talent and education in Africa, and in particular Accra at the moment, to be able to gain jobs, finances, and contribute to the wealth of continent.

The article concluded:

Research from PricewaterhouseCoopers estimated “artificial intelligence technologies could increase global GDP by $15.7 trillion, a full 14%, by 2030 of which $1.2 trillion would be added for Africa.”

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Research on Sex-Change Mice

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Canadian Science (Medium)

Publication Date (yyyy/mm/dd): 2018/06/14

The Guardian reported on the change of the sex of some mice.

The removal of some DNA strands cause some previously normal males to grow ovaries and female genitalia. This, some think, may provide some insight into the development of human sexual disorders.

With those DNA strands gone, the mice then became males with female genitalia. The may explain why the XY chromosomes can miss some of the similar strands of DNA for the female mice’s sexual organs or physiology. Men get XY and women get XX.

“Researchers at the Francis Crick Institute in London showed that they could reverse the sex of male mice by deleting a chunk of DNA called enhancer 13, or Enh13 for short.” the reportage explained, “Like 98% of the genome, this section of DNA does not carry any genes that are used to make proteins, the crucial building blocks of living organisms.”

Robin Lovell-Badge, who is a geneticist at the Francis Crick Institute, stated, “For the first time we’ve demonstrated sex reversal after changing a non-coding region of DNA… We think Enh13 is probably relevant to human disorders of sex development and could potentially be used to help diagnose some of these cases.”

The problem with the research into the sexual development disorders comes from the unexplained set of causal pathways from the genes or sets of genes acting in coordinated fashions for various sexual development disorders to emerge.

Lovell-Badge stated, “The analysis of such patients has mostly focused on the parts of genes that encode proteins, ignoring the parts that control the activity of the gene.”

In examination of the mammalian embryos, there are ones destined to grow ovaries and other with tests. The former point to females. The latter to males, on a biological and not sociological analysis — though these do not separate from one another.

“In the earliest stages of development, levels of SOX9 are driven by a gene on the Y chromosome, explaining why males typically develop testes,” the article stated.

Enh13 in the genome is coordinated to boost boosts SOX9 to produce testes at the correct time in development. If these are clipped off the genome, then the male mice become for biological and sexual organ purposes female.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Bees Know Zero

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Canadian Science (Medium)

Publication Date (yyyy/mm/dd): 2018/06/10

Science Magazine reported on one of the important and foundational concepts in the human mathematical arsenal comes in the form “0” or zero; based on the newest research, some experiments indicate bees understand the concept or idea of zero.

The idea of zero relates to the concept of nothing, nada, and zilch. However, what about the intuitive idea of nothing or zero?

Something at the base of the mathematical conceptual universe for human beings. Zero exists for other organisms, not in symbolic representation but in internal processing

Others in previous research have been monkeys and parrots. Now, bees joined the pack, or the hive as it were.

Honey bees know 1, 2, 3, and 4. These bees can count. This may help in territorial marking. An adaptive evolutionary function for better survival. Imagine not marking anything then functioning in daily life. No mental map, yikes!

The recent research extended the previous scientific initiatives into the world of zilch, littler than little nothing.

The research team trained 10 bees to identify the smaller amount of two numbers. In a series of trials, insects were shown two pictures. One with some black shapes and a white background. When bees flew to those with the smaller number of the shapes, they were given a “delicious sugar water.”

If they went to the one with the larger number, they were punished with the worst of the worst, quinine. “Once the bees had learned to consistently make the correct choice, the researchers gave them a new option: a white background containing no shapes at all,” the article explained.

Even with never seeing an empty picture, they chose this option 64% of the time rather than those pictures with 2 or 3 shapes on them (with a white background). The article concluded, “This suggests that the insects understood that “zero” is less than two or three. And they weren’t just going for the empty picture because it was new and interesting: Another group of bees trained to always choose the larger number tended to pick the nonzero image in this test.”

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Evidence for Democracy (E4D) Launches Budget Toolkit

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Canadian Science (Medium)

Publication Date (yyyy/mm/dd): 2018/06/06

Evidence for Democracy or E4D has been a recent bulwark of scientific education and support of the work for evidence-based policy making and decision-making.

Many researchers, science-enthusiasts, and scientists came out in 2017. They came out to represent science, or ask for it to be represented, in Budget 2018. They talked to their MPs. They went to the social media land.

They submitted briefs.

With Budget 2019 close by as well. It is now time to begin the advocacy process once more, from the ground up. There has been the launch of the Budget Toolkit now.

E4D is putting this out as its latest training document. It is to help people find out how the pre-budget process works, especially in regards to advocating for funding.

The Budget Toolkit is crucial for the process of advocating to the government. The government uses information from the public to make decisions about the priorities for the entire year.

So, it is, as the kids say, kind of, sort of, maybe, like, like, you know, a super-big deal. It is in this substantive process that makes letting the government know that the public considers science important integral to the investment in science and evidence-based decision-making.

Another item launched was the recent issue of the volunteer newsletter:

the Catalyst

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Conversation with Paul Cooijmans on the Frequently Asked Questions About the Glia Society: Administrator, Glia Society (6)

 

 

 

 

 

 

 

Interviewer: Scott Douglas Jacobsen

Numbering: Issue 29.A, Idea: Outliers & Outsiders (24)

Place of Publication: Langley, British Columbia, Canada

Title: In-Sight: Independent Interview-Based Journal

Web Domain: http://www.in-sightjournal.com

Individual Publication Date: February 22, 2022

Issue Publication Date: May 1, 2022

Name of Publisher: In-Sight Publishing

Frequency: Three Times Per Year

Words: 3,419

ISSN 2369-6885

Abstract

Paul Cooijmans is an Independent Psychometitor and Administrator of the Glia Society, and Administrator of the Giga Society. He discusses: Frequently asked questions; not attempting to force one’s way into a high-IQ society; other patterns of illegitimate action to try to enter into high-I.Q. societies; Glia Society’s admission policy; tests accepted for admission; the minimum requirements for a test to be “valid in the high range”; the number of high-I.Q. societies focused more on quantity; “a lack or absence of psychometric expertise”; the prime examples of the void in psychometric expertise; the prime examples of profound ineptitude; false impressions from rejection or exclusion of take-home tests by some high-I.Q. societies; take-home tests; and the rarer types of articles submitted to Thoth.

Keywords: frequently asked questions, Glia Society, I.Q., I.Q. tests, intelligence, Paul Cooijmans, take-home tests.

Conversation with Paul Cooijmans on the Frequently Asked Questions About the Glia Society: Administrator, Glia Society (6)

*Please see the footnotes, bibliography, and citation style listing after the interview.*

Scott Douglas Jacobsen: “Frequently asked questions The Glia Society” (n.d.a) contains three questions and three answers. The first question asks, “I am not able to qualify for high IQ societies but still feel I can make valuable contributions to society. How do I get IQ societies to accept me?” (Ibid.) You deconstruct and concisely answer the question while correcting assumptions in it. To expand on the first question (the one at the top of the web page), is a higher I.Q. indicative of a higher potential to contribute to society? So, if an individual can “do that perfectly outside of the I.Q. societies, via universities, science, business, politics, and so on,” (Ibid.) can one have a higher potential to do that more if they have a higher I.Q.? In other words, they can contribute more, theoretically, if they have proven Glia Society level or higher intelligence and take part in business, politics, science, universities, and so forth.

Paul Cooijmans[1],[2]*: Yes, I am certain that persons of higher I.Q. levels have greater potential to contribute to society, and are in practice indeed contributing more. I am then talking about the full range of intelligence, not necessarily about the situation within the high range, as it is still being studied whether intelligence can be meaningfully measured at all there. I mention this because I know many stare themselves blind on nuances within the high range (“Can I contribute to [this or that field] if my I.Q. is only 143? Or should I try a few more tests to see if I can score over 150?”) but really it is differences within the range 60-140, maybe 55-145, that determine people’s functioning. I dare not say with certainty that even higher I.Q.’s add something extra, although they may.

Having said that, I should add that “intellectual” types of work are hugely overpaid nowadays compared to manual labour, and that is a problem. This gap has grown over time, and is related to the takeover of all vital institutions by certain species of intellectuals, who despise physical work.

Jacobsen: You mentioned, in the first answer, not attempting to force one’s way into a high-IQ society. There was a famous case of Paul Maxim trying to get into the Mega Society, for instance. As others have stated to me, though anecdotal, this is a pattern in the high-I.Q. societies, or, more properly, in the attempts to get into particular high-I.Q. societies by people in and out of the high-I.Q. communities. What is the ethic behind these efforts, as such?

Cooijmans: I think people want to derive social status from belonging to groups with very high admission standards. For illustration, it has happened that someone tried to join the Giga Society with screen shots of online games that reported I.Q.’s over 200 (without even containing the name of the candidate) saying something like, “You really have to admit me now because I have already told all my friends that I am a Giga Society member, please please please do not make me look like a fool before my friends.” That betrays the kind of motivation of such people, although most of them are not that explicit about it.

Jacobsen: What are other patterns of illegitimate action to try to enter into high-I.Q. societies? What are some of the famous cases known to you? You have a long history in this world, not many can stake that claim of longevity and activity.

Cooijmans: A pattern that I have observed is, for instance, very repeatedly sending the same type of “proof” of qualification, of course some test result not on the list of accepted tests. What has also occurred more than once is demanding entrance based on a mainstream psychological test score way beyond the usual ceiling of the test; most typically this is some form of the Wechsler Adult Intelligence Scales, and apparently, some psychologists are in such cases willing to provide reports with absurdly extrapolated scores, like way over I.Q. 200. I am quite certain that some people are fully aware of the contents of the test and its intended solutions, and practise extensively before taking the test, and there may also be cases where the report itself is fraudulent.

I think it is not ethical to name names of these individuals as they are mostly teenagers when starting this behaviour and stop later on when growing up. Sometimes there is also a psychiatric background.

The most common way to force oneself into a society is cheating when taking a high-range test. Those responsible for the unauthorized spreading of test answers, however evil, are not necessarily the ones trying to enter I.Q. societies, so in the context of this question I need not discuss the former. “Creative” ways of “entering” societies are to forge a membership certificate using a specimen that an actual member showed publicly on a social medium, or to add oneself to the listed members in the society’s entry in an online do-it-yourself encyclopedia. I even suspect that such entries are sometimes created purposely by people in order to put themselves in and pose as members.

Jacobsen: The second question asks, “Why is the Glia Society so liberal in its admission requirements, in that it accepts a lot of take-home tests rather then [sic] just official standard tests?” (Ibid.) As you state, the Glia Society’s admission policy is more stringent than other high-I.Q. societies. Let’s expand on this, why are “mainly regular tests” or “regular psychological tests” without much validity below I.Q. 70 and above I.Q. 130, presumably on a standard deviation of 15?

Cooijmans: Regarding below I.Q. 70, people in that range, and especially under I.Q. 60, tend not to be able to take tests in the usual format, and their I.Q.’s are mostly assessed in other ways, such as by observation and interview in direct personal contact. There are special tests for that. And yes, I know there are people who will now bark, “What?! Are you serious?! Why would people below a certain I.Q. not be able to take tests in the usual way?!” These are the ones that deny the real-world relevance of intelligence and I.Q., the ones who claim that someone of I.Q. 65 can just as well be a mathematics professor as someone of I.Q. 165.

The lack of high-range validity of most regular tests is due to the absence or lack of truly difficult problems in those tests. If you include such problems, you may get validity in the high range, but at the expense of violating certain paradigms of the current academic climate, wherein it is unthinkable to create tests and publish data that show significant sex differences in important behavioural variables like intelligence. And on really hard problems for mental ability, there is one sex that does better than the other. This taboo is hidden by leaving out such problems.

Another way in which sex differences in mental ability are hidden in science is by using childhood data when studying sex differences; in childhood, the later-to-develop adult differences do not show up because the hormones of puberty have not done their work yet. In fact, before puberty, girls mature faster than boys, so that childhood studies yield a biased result compared to the state of affairs among adults, favouring girls. The use of childhood studies to “debunk” sex differences in mental ability is a form of scientific fraud.

I suspect that a mainstream scientist who published data on high-range mental tests like I do would be banned for life from the academic world.

Jacobsen: How do tests accepted for admission (Cooijmans, n.d.b) to the Glia Society tap into its minimum required I.Q., and higher, better than the regular intelligence tests?

Cooijmans: By containing sufficiently hard problems.

Jacobsen: What are the minimum requirements for a test to be “valid in the high range” (Cooijmans, n.d.a)?

Cooijmans: When it comes to high-range validity in the psychometric sense, “valid in the high range” means that the test has positive loading on the general factor “g” in the range beyond the 99th centile, so within the top 1 % of the general population. But validity alone is not enough; robustness (resistance to score inflation) is just as important, as is mere hardness.

If “beyond the 99th centile, so within the top 1 % of the general population” is not precise enough, one may read this as “whatever one defines as the high range”, or, when it comes to society admission, “around the intended pass level”. Of course, a test never starts measuring exactly at a given level like the 99th centile; high-range tests typically have a threshold somewhere around the 90th centile but more than half of the scores exceed the 99th centile.

Jacobsen: If you had to estimate the number of high-I.Q. societies focused more on quantity, or growth of membership, than quality of membership, what percent or ratio of extant high-I.Q. societies fit into this identification?

Cooijmans: That is difficult for me to answer because obviously I avoid looking at such societies, if only to prevent vomiting over the keyboard of my electronic computer. I can only make a rough estimation: the majority of them.

Jacobsen: Why is there “a lack or absence of psychometric expertise” in many high-I.Q. societies, even “a deep incompetence” (Ibid.)?

Cooijmans: I imagine the following reasons exist for this: People who feel called to start I.Q. societies tend not to be experts in psychometrics. For instance, when Mensa, the largest I.Q. society, was conceived, its founders thought they were selecting at the level of 1 in 6000. Later they found out it was only 1 in 50. This was related in an issue of the Mensa journal, possibly in the 1990s, in an article about the early history of that society. In more recent years, it has been obvious that some I.Q. societies are founded on a whim by people who were not able to qualify for existing societies, and without having any knowledge of psychometrics.

Then, when people are delegated the task of admissions officer or test psychologist in a society, those who offer to take on this job tend not to be bona fide experts in psychometrics and tend not to be interested in a strict admission policy. Some seem to have “liberal” inclinations and really just want to please and admit anyone regardless of their intelligence level. They secretly despise selecting by intelligence, and it may even be that, when becoming active in I.Q. societies, they did not fully realize they were getting involved in something that went against their moral principles. On the other hand, they may have joined purposely to sabotage the selection procedure and destroy the elitist nature of the society. Such infiltration and corruption of policies would mirror the undermining of democracy that we have seen in Western societies in general, where cultural Marxists have gradually occupied all institutions, resulting in exceedingly liberal immigration and other destructive policies.

Early examples of lack of expertise were observed by me in the first few years of my Mensa membership, when I had some correspondence with the test psychologists of the Netherlandic and International branches, and had to conclude, to my shock, that they were incompetent.

Another reason I believe to be behind the silly admissions policies of many societies is that a strict admission policy, unfortunately, produces fewer female members the higher one sets the pass level. This can be countered by accepting tests without validity in the high range, as on those tests, the possible scores in the high range are meaningless (random, having huge error margins), thus containing more females as well as more unqualified people.

Jacobsen: What are the prime examples of the void in psychometric expertise?

Cooijmans: A list of accepted tests containing tests that can not discriminate, have no validity, in the range where the society’s pass level resides. A list of accepted tests containing scores based on long outdated norms (Raven’s Advanced Progressive Matrices is notorious for that). A list of accepted tests that appears to be more or less copied from other societies (which betrays a lack of independent research). A list of accepted tests that is not updated and adapted based on feedback from the evaluation of incoming members; that is, the functioning of the admission tests is not monitored by assessing whether the members who qualify through those tests are indeed at the required level.

Also, testing potential members with tests that require supervision, but without supervising the test administration. So: simply sending the test by mail and letting the candidate supervise and time oneself (supervised tests tend to be timed, for practical reasons). This causes serious problems in case it concerns a test with heavy loading on vocabulary and knowledge while prohibiting reference aids; candidates can then cheat easily by looking things up. It also causes problems because the self-reported time taken may be off. Mensa International used to do this in countries where they did not have a testing infrastructure in place; early members of Mensa Singapore have told me they received the Raven test by mail from Mensa International and took it unsupervised and self-timed. The International Society for Philosophical Enquiry, too, has a long history of testing for willingness-to-commit-fraud rather than intelligence. Wait, I have to clean my keyboard now.

Jacobsen: Following from the previous question, what are the prime examples of profound ineptitude?

Cooijmans: Hm, I should have waited with cleaning my keyboard I see. Here we go again. An early example took place in the early 1990s after joining Mensa, when I published an article in their journal in which I explained that, when selecting the top 2 % on each of a number of tests as Mensa did, one is really selecting more than 2 % of the population because of the imperfect correlation between the tests, in other words, because the top 2 % scorers on the respective tests have only a partial overlap. To my dismay, the society’s test psychologist replied in the journal, denying me in words that betrayed that he was not able to comprehend the reasoning set forth in the previous sentence. Ineptitude does not get more profound than that (incidentally, I had to look up the word “ineptitude” in order to answer this question).

Other examples of ineptitude I have observed, in people dealing with high-range test and I.Q. societies:

Publishing score histograms consisting of a mixture of first attempts and (multiple) retests, without explicitly mentioning this mixed nature, just to give the impression of more data than there actually is.

Incorrectly computing full-scale reliability of a test from its constituent subtests, resulting in a much too low value; this happens by taking the simple average of subtest reliabilities. This is wrong because, ceteris paribus, reliability increases in proportion with the square root of test length and is therefore not a simple average. Spearman and Brown have provided a set of formulas for correctly computing the reliability coefficient of a test based on partial (subtest, odd/even) reliabilities.

A recent hilarious example concerns an individual who was founding one society after another and charging money for entrance, accepting his own tests as well as many others. He presented himself as an I.Q. test designer, and claimed that the validity of his tests was “insured” by computing the “Pearson R”. A higher density of error is hardly possible: The Pearson correlation coefficient is known as “Pearson r”, not “R”. While it is an informative statistic, computing it in no way affects the validity of a test. Finally, one wonders which insurance company would issue such a policy. Inevitably, such a person puts himself on the member lists of his self-founded societies, even if the nominal requirement is some 70 I.Q. points above his real level. The maxim “fake it until you make it” comes to mind in such cases.

As it does in the case of the one who maintains a counterfeit Giga Society web page, of course listing himself as a member as well as a number of others. At least some of those members are (were) listed there without their knowledge; apparently he has used names and biographical information found on the Internet to fill his fake society, which is perhaps more fraud than ineptitude. Such cases make me think of the current hype of having one’s face injected with silicone, botulinum toxin or whatever, or even have surgery to create a certain appearance. These people focus on appearance rather than essence when striving for success. Seen from the front, they may have nice voluminous lips; but from the side, they look like ducks because their lips are sticking out like a bill. Some even quack.

An extreme case of felonious ineptitude was reported to me by a candidate; a test constructor had invited him to take one of said constructor’s tests, with the guarantee that the result would remain confidential (which should be standard). However, right after the test had been scored, this test constructor, who purports to be a certified psychologist and a PhD, published the score, including the name of the candidate, on a social medium. This is so serious that I consider it my duty to warn the unsuspecting public of characters like this.

In general, the publishing of candidates’ scores including their names and without their permission is typical of inept test scorers. I have received more than one complaint about that. On one occasion, such a bungler even published a list containing only one name (mine) with a fictitious (too low) score behind it, apparently to discredit me.

Publishing item analysis data is another form of ineptitude; it helps future candidates because it reveals the exact hardness of each problem of a test.

And then, congratulating or praising the candidate with one’s score! Those idiots do not understand that an I.Q. score is an objective datum, not an achievement. You praise someone for a scientific discovery, invention, or work of art; not for an I.Q.!

Jacobsen: To some members of the general public with an interest in I.Q. and high-I.Q. societies, as you state in the second answer, they can get false impressions from rejection or exclusion of take-home tests by some high-I.Q. societies. A false impression of a “strict entrance policy” (Ibid.). Why is this the current culture or norm with high-I.Q. communities?

Cooijmans: I think this is already answered sufficiently in the question ‘Why is there “a lack or absence of psychometric expertise” in many high-I.Q. societies, even “a deep incompetence” (Ibid.)?’

Jacobsen: Why should take-home tests be considered part of respectable high-I.Q. societies?

Cooijmans: Because those are the tests meant to measure intelligence with validity in the high range. Most regular I.Q. tests fail at this. And for the minority of regular tests that do possess validity in the high range, a problem is that those who administer the tests in practice are sometimes not able or willing to do so correctly and to report the score correctly and honestly, despite their formal degrees in psychology or psychometrics. Looking at what some psychometrics “doctors” have done in the world of high-range tests, I have to say that such a degree is virtually a guarantee for incompetence and fraud. I am then talking about providing super-high scores to unqualified idiots, publishing names and scores without the candidates’ permission, and leaking out scoring keys of tests. The fingers of one hand barely suffice to count the high-I.Q. “doctors” who have done exactly that.

Another problem with regular psychological I.Q. tests, rarely mentioned but oh so real, is that one can usually buy them as a “kit”, including the intended solutions naturally, if one is at least something like a student of psychology. And I suspect that some of the “certified psychologists/psychometricians” who perverted the admission policies of I.Q. societies have entered those societies with scores obtained thus, and would never have qualified on proper high-range tests or without fraud altogether.

Jacobsen: The third question asks, “What kind of articles are you looking for when taking submissions for the Glia Societies journal Thoth?” (Ibid.) You answer with the values covered before on absolute freedom of speech and no taboo topics for the Glia Society. As a short side question, what are the rarer types of articles submitted to Thoth?

Cooijmans: Esoteric interpretations of works of literature, conspiracy theories about historical events, a few unusual novels, and seven submissions by an early member who was quite brilliant but withdrew from the high-I.Q. world after seeing proof that God existed.

References

Cooijmans, P. (n.d.a). Frequently asked questions The Glia Society. Retrieved from https://gliasociety.org/faq.html.

Cooijmans, P. (n.d.b). Qualification: The Glia Society. Retrieved from https://gliasociety.org/qualification.html.

Appendix I: Footnotes

[1] Administrator, Giga Society; Administrator, Glia Society.

[2] Individual Publication Date: February 22, 2022: http://www.in-sightjournal.com/cooijmans-6; Full Issue Publication Date: May 1, 2022: https://in-sightjournal.com/insight-issues/.

*High range testing (HRT) should be taken with honest skepticism grounded in the limited empirical development of the field at present, even in spite of honest and sincere efforts. If a higher general intelligence score, then the greater the variability in, and margin of error in, the general intelligence scores because of the greater rarity in the population.

Appendix II: Citation Style Listing

American Medical Association (AMA): Jacobsen S. Conversation with Paul Cooijmans on the Frequently Asked Questions About the Glia Society: Administrator, Glia Society (6) [Online]. February 2022; 29(A). Available from: http://www.in-sightjournal.com/cooijmans-6.

American Psychological Association (APA, 6th Edition, 2010): Jacobsen, S.D. (2022, February 22). Conversation with Paul Cooijmans on the Frequently Asked Questions About the Glia Society: Administrator, Glia Society (6)Retrieved from http://www.in-sightjournal.com/cooijmans-6.

Brazilian National Standards (ABNT): JACOBSEN, S. Conversation with Paul Cooijmans on the Frequently Asked Questions About the Glia Society: Administrator, Glia Society (6). In-Sight: Independent Interview-Based Journal. 29.A, February. 2022. <http://www.in-sightjournal.com/cooijmans-6>.

Chicago/Turabian, Author-Date (16th Edition): Jacobsen, Scott. 2022. Conversation with Paul Cooijmans on the Frequently Asked Questions About the Glia Society: Administrator, Glia Society (6).” In-Sight: Independent Interview-Based Journal. 29.A. http://www.in-sightjournal.com/cooijmans-6.

Chicago/Turabian, Humanities (16th Edition): Jacobsen, Scott “Conversation with Paul Cooijmans on the Frequently Asked Questions About the Glia Society: Administrator, Glia Society (6).” In-Sight: Independent Interview-Based Journal. 29.A (February 2022). http://www.in-sightjournal.com/cooijmans-6.

Harvard: Jacobsen, S. 2022, ‘Conversation with Paul Cooijmans on the Frequently Asked Questions About the Glia Society: Administrator, Glia Society (6)In-Sight: Independent Interview-Based Journal, vol. 29.A. Available from: <http://www.in-sightjournal.com/cooijmans-6>.

Harvard, Australian: Jacobsen, S. 2022, ‘Conversation with Paul Cooijmans on the Frequently Asked Questions About the Glia Society: Administrator, Glia Society (6)In-Sight: Independent Interview-Based Journal, vol. 29.A., http://www.in-sightjournal.com/cooijmans-6.

Modern Language Association (MLA, 7th Edition, 2009): Scott D. Jacobsen. “Conversation with Paul Cooijmans on the Frequently Asked Questions About the Glia Society: Administrator, Glia Society (6).” In-Sight: Independent Interview-Based Journal 29.A (2022): February. 2022. Web. <http://www.in-sightjournal.com/cooijmans-6>.

Vancouver/ICMJE: Jacobsen S. Conversation with Paul Cooijmans on the Frequently Asked Questions About the Glia Society: Administrator, Glia Society (6) [Internet]. (2022, February 29(A). Available from: http://www.in-sightjournal.com/cooijmans-6.

License and Copyright

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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 and In-Sight: Independent Interview-Based Journal with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.

What’s in a good business?

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Mendy Marcus

Publication Date (yyyy/mm/dd): 2018

Scott Douglas Jacobsen: Online companies seem to have become the norm. In fact, there appears to be a reduction in the number of retail companies in favour of online replacements.

Does this seem to be the trend? If so, what can entrepreneurs keep in mind when building newer businesses and business models?

Mendy Marcus: It’s true retail is dying, but that’s a good thing and not a bad thing. Retail is being replaced by something far greater. Retail takes physical space software doesn’t; retail costs an enormous amount of money while digital doesn’t (sometimes).

Over the years, the opening of a business has become much more expensive, tedious, and difficult. For example, what you would be able to do out of your home, you now need licenses; what you’d be able to do by hand, it is now done by machines; what you used to do with your brain, it is now done by software.

This is great for those who started by hand and have graduated. It allows them to do more with less; however, this is terrible for newcomers because the options to start are no longer there.

In order to start that same business, you now need to buy expensive machinery or build software etc. The move to the digital market can, sometimes, help lessen the new versions of opening a business.

But if your business is completely new, you may have to build a lot of software. It may be even harder to start up. There is still a lot of work to do, just like opening an ecommerce or starting a website.

It needs to be affordable and easy with platforms like Squarespace and Shopify. We now need to have similar platforms for building app and more complex software so that we can do back to the days of doing it yourself and being able to start a business with only $1000.

Although, I wouldn’t write off retail so fast it is here to stay, however, in a very different form. I see retail as the physical side to a digital world, a showroom of sorts, a grocery store.

A grocery story you only go into to see the food, but why shlep at home when you can have it dropped off before you even make it home yourself or a place you can sit and play the video game before you download it to your TV at home.

I also see startups, lawyers, and accounts and order types of officers occupying the “retail” spaces. Of course, we won’t be calling these retail; however, these will be what we will walk down the street to, and these will make our cities modern, hip, and lively.

The boring old stores will move into warehouses and sell strictly through apps and showrooms.

Jacobsen: When approaching the conceptual, early stages of business development, such as an app, what are some of the critical thinking, reflective steps to keep in mind?

Marcus: I don’t have a billion dollars in my account. So, I’m not going to pretend I have all the steps figured out on how to create a successful startup. Instead, I will focus on something I find very few entrepreneurs and businesses do, and is also a personal annoyance when not done right.

That is, the creation of a great user experience, whether it’s digital or not; UX is the most important thing. People tend to structure the UX according to how they want to do business or how they think they would do business, instead of doing business according to their user experience.

I’ll use a tech business as an example, but this can apply to a restaurant as well. Whether you are building the walls of an app, or the walls of the restaurant, it doesn’t make a difference.

The first thing you want to do once you have decided to open a business or have an idea is figure out the user experience: how does the customer want to experience what you are selling or offering?

Don’t go right to researching how the market works, that tends to make you want to do what the market is doing or “follow the rules of the industry in order to succeed.”

You should close your eyes, imagine yourself as your first customer that walks into the restaurant/uses your app, what experience do you want, and not what you are expecting.

Because you are expecting what you are used to, and you are used to what all the other restaurants and apps are doing, but that doesn’t set you apart; neither does it satisfy them.

They don’t need you, so take yourself through the experience you want as a user/customer and not what you are expecting. Now, do the same as the 1000th user here for the first time, a user who’s used the app many times.

Once you have figured out what the user experience should be, talk to a lot of people, annoy some strangers with some really bad UI designs or describe what your restaurant looks like and get honest feedback, you shouldn’t ask your friends or polite people who don’t want to hurt your feelings.

Now, you can research the market and figure out how you can create a business model and strategy according to the user experience. Many places sell pizza. There will be a lot of apps like yours even if you have a new idea, many will copy it; people choose you because of the experience.

If this wasn’t the case, Tesla would be all about the technology. The electric vehicle itself is pretty cool, but Elon knew it’s a matter of time before there’s another few electric car companies, so he had to make the driving experience amazing. The car has to look sexy.

The website experience had to be just perfect, picking up your car had to be a thrilling experience, even the test drive had to feel like a big deal. Every detail was carefully thought out.

Even though, the customer is having the time of their lives and living in the moment and it’s all so natural to him/her. It is all created moments by Elon and his team, even the marketing has a user experience. When I have an idea, I don’t turn it into a business and figure out how to make money from it right away.

First, I think about the user experience, then I play around with the UI. This tends to point out the flaws in my UX. Once I have that down, I try to figure out whether I can make some money from it as well.

I suggest always starting out a project as a hobby. This way you’re not in a rush. You are not chasing the money. You’re just having a good time perfecting something that may or may not be monetisable later on, but for now it’s all about having a great idea: an excellent user experience and eventually a good shot at a business idea.

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

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

T+A=S: The end game for intersectionality is individualism

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Science, Technology, and Philosophy (Medium)

Publication Date (yyyy/mm/dd): 2018/04/11

Intersectionality as a theory may result in the practical realization of individualism. It’s seen as a means by which to view oppressive structures of society.

Oppressive structures including ableism, classism, homophobia, racism, sexism, and transphobia. These focus on groups. Groups bound by loose definitions.

This reduction of society into sections and their intersections summarizes the method. Intersectionality, as a method, cuts society into parts. Then those parts become examined based on their intersections.

A poor, disabled Canadian First Nations trans man sits at cross-sections. These cross-sections of society bring analysis on oppression.

Oppression against the person as a low socioeconomic status person and disabled person. And so on, these provide the framework and the method.

Within the farther Left social and political spectrum, intersectionality reigns. Left-Liberal types love it. Many Right-Conservative types hate it, or feel indifference, even ambivalence.

But since this method garners wide praise, it deserves attention. But let’s pause there, another idea comes from individualism. Or the individualist perspective, the emphasis on the person.

The person as sovereign, as unassailable. Individualism amounts to a focus on the independent individual. All gradations, nuances, and subtleties respected and honored.

Intersectionality, if taken to the limit, would imply individualism of a kind. Each person as a potential infinite set of intersections. But only a functional set of cross-sections, often.

Too many then the intersectional lens becomes cumbersome for the Left-Liberal types. It also becomes self-parodying for the Right-Conservative types. Both views valid.

Same with the intersectional view associated with the Left-Liberal spectrum. Identical with the individualism of the Right-Conservative range.

The main differences remain the focus on oppression and the level of analysis. The level of the analysis in popular discourse. Oppression as the focus for the intersectionalist view, not for the individualist.

The plane for scrutinizing the oppression are groups. Hence, the decrying of “neo-Nazi,” “racist,” on campuses. Campuses dominated by Left-Liberal administrators, faculty and staff, professors, and students.

Other terms include “sexist,” “Marxist,” “feminist,” “Men’s Rights Activist,” “Capitalist,” and so on. These are terms to defame to dismiss an opponent. They do not engage the empirical evidence or arguments.

On campuses, the Intersectional Central, the oppressors, by default, become Right-Conservative types. Insofar as I can tell, many claims against Right-Conservatives seem illegitimate.

Those Right-Conservative types tend to not like illegitimate claims of being oppressors. Of being unwitting sexists, racists, and so on, how would others feel? You become defensive. Imagine rampant declarations of Left-Liberal types as oppressors of various types.

It is not a fear of becoming called out as such. It amounts to indignation over often false claims about character: character assassination and attacks. If you want to critique someone, then look at the ideas and arguments.

Left-Liberal discourse continues to forget this. Sometimes, unquestionable assertions plus violent tactics replace conversation.

Right-Conservative types continue to dismiss legitimate philosophy of the Left-Liberal types. And that leads back to the intersectional views seen on the Left-Liberal spectrum. It brings back individualism of the Right-Conservative suasion too.

In the final claims of intersectionality, the individual will reign. The group broken down into constituents, into elements. That becomes an individual, a person. It remains in between groups and individuals at this time, in the academic and popular discourse, but this is progressing.

Each person brings different facets of a self, as individual human beings. Sometimes the oppressor; sometimes the oppressed. Group politics will dissolve into individual politics.

Individual politics means personal votes, translates into more democratic institutions. Those democratic institutions form the basis for proper democracy.

All votes count, not by group or cross-sectioned identity but, by individual. The relationship between fundamentals of Right-Conservative individualism and Left-Liberal intersectional philosophy sits idle.

This may be the future of the debate. A bridge between worlds opposed now, and more opposed soon. Besides, at the end of the day, most people want empowerment.

They want recognition as individuals. They want merit for their individual accomplishments, characters, efforts, and talents. Those will come hand-in-hand with recognition of their evil and good sides. The failures and accomplishments of theirs.

The vices and virtues of character of theirs. The efforts and lack thereof of theirs. The talents or failings of theirs. Every individual as a set of intersections. But acknowledged, they do not need excessive definitions.

Their names and regular language and talk can bridge that gap too. Many people do not like the disconnected and pompous rhetoric of the intersectionals. But they do not like the elitism of some of the individualists.

Simplify the language as much as need be, you can bridge the gap. The end game of intersectionality may be individualism. With this, the emphasis may be oppression.

At times, this new individualism will not be focused on oppressor-oppressed. It will be the empowerment of people with a non-victim (non-oppression focused) perspective.

That synthesis of these opposed ideologies and views. It will bring Left-Liberal and Right-Conservative types to the same table. We will be better for it; so with it, our public and academic discourses on persons and groups.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Allegation and demonstration, and #MeToo: short commentary from Noam Chomsky

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Science, Technology, and Philosophy (Medium)

Publication Date (yyyy/mm/dd): 2018/04/20

Scroll.in interviewed Noam Chomsky. He made an intriguing remark on the #MeToo movement, or the broader phenomena. Some points often made. Other points never made, except with condemnation and epithets.

His language remained different on the issue, though. The interviewer asked:

One of the most positive social and impactful movements of 2017 was the #MeToo movement. It has begun a sudden revival in the 21st Century Feminist movement and it has had profound effects on societies worldwide. What do you think of it?

Chomsky points to the critical issues talked about in the public domain. One with the “real and serious and deep problem” indicative of a “social pathology.” He sees this movement growing out of calling out this social pathology.

Another is the clear danger for many women in professional domains with powerful men, but this, especially, comes out, with almost no comparison for the United States than, in Hollywood.

But Chomsky continued, he went on to talk about the dangers of the #MeToo movement, but he, it seems, talked about the wider phenomenon of calling out bad behaviour or, more properly, making claims about bad behaviour in the public domain.

Chomsky sees the danger in “confusing allegation with demonstrated action.” That is, there needs to be care with making sure the allegations are demonstrated, which has more often been a conservative point, interestingly enough.

A point elaborated about the uncovering of “improper, inappropriate and sometimes criminal activities.” Where, “there always has to be a background of recognition that there’s a difference between allegation and demonstration.”

The full statement below in response to the interviewer’s question plus preface:

I think it grows out of a real and serious and deep problem of social pathology. It has exposed it and brought it to attention, brought to public attention many explicit and particular cases and so on. But I think there is a danger. The danger is confusing allegation with demonstrated action. We have to be careful to ensure that allegations have to be verified before they are used to undermine individuals and their actions and their status. So as in any such effort at uncovering improper, inappropriate and sometimes criminal activities, there always has to be a background of recognition that there’s a difference between allegation and demonstration.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Singularities, What is Inside a Black Hole and Behind the Big Bang?

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Science, Technology, and Philosophy (Medium)

Publication Date (yyyy/mm/dd): 2018/05/01

Sunday Express reported on the possibility for research in standard Big Bang cosmology into areas before not empirically researched. That point being before the singularity at the moment of creation or the Big Bang as it is sometimes called.

It has been notoriously thought as something outside of the realm of empirical physics and only left to theoretical physicists to speculate and compare with moments of the universe after T=0, when time began — literally came into existence.

One international team of researchers is proposing a different picture of a before of creation, of a time before the Big Bang. Apparently, the singularity of black holes is akin to the Big Bang because the laws of physics appear to break down.

With some complex math and quantum strangeness, the international team of researchers claim the origins of the universe and the center of a black hole can be explained, comprehended, and not seen as a sort of known unknown.

Professor Mir Faizal at the University of Lethbridge in Alberta, Canada and the University of British Columbia, Okanagan in British Columbia, Canada explained, “It is known that general relativity predicts that the universe started with a big bang singularity and the laws are physics cannot be meaningfully applied to a singularity.”

Faizal co-authored the paper with Salwa Alsaleh, Lina Alasfar, and Ahmed Farag Ali. Faizal said that the current theories show the singularities, in black holes and at the Big Bang, are built into the interpretations of the math to make the theories. They follow from the math.

However, if they include quantum effects to remove the singularities, then the standard theories based on work by Roger Penrose, Emeritus Rouse Ball Professor of Mathematics in the University of Oxford and Emeritus Fellow of Wadham College, Oxford, and Stephen Hawking, Director of Research at the Centre for Theoretical Cosmology within the University of Cambridge, can be modified.

Those changes to remove the singularities imply new models. Those old models without the quantum effects to the remove the singularities relied on specific models with problems. One model includes string theory, which, as noted, has its own problems.

Only “very general considerations” rather than a specific model is needed to ‘prove’ the proposal in the paper by Faizal and others. The paper concludes that the centers of black holes do not amount to singularities, but, rather, to empirically testable areas of future research.

“The absence of singularity means the absence of inconsistency in the laws of nature describing our universe, that shows a particular importance in studying black holes and cosmology,” the paper said.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Climate change is a necessary discussion

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Science, Technology, and Philosophy (Medium)

Publication Date (yyyy/mm/dd): 2018/05/03

The National Aeronautics and Space Administration (NASA) says, “97 percent or more of actively publishing climate scientists agree: Climate-warming trends over the past century are very likely due to human activities” (NASA, 2016b).

The Intergovernmental Panel on Climate Change (IPCC) in the Climate Change 2014 Synthesis Report says, “Human influence on the climate system is clear, and recent anthropogenic emissions of greenhouse gases are the highest in history. Recent climate changes have had widespread impacts on human and natural systems.” (Intergovernmental Panel on Climate Change, 2015).

The British Royal Society says, “Scientists know that recent climate change is largely caused by human activities from an understanding of basic physics, comparing observations with models, and fingerprinting the detailed patterns of climate change caused by different human and natural influences.” (The Royal Society, 2016b).

And the Government of Canada says, “The science behind man-made climate change is unequivocal. Climate change is a global challenge whose impacts will be felt by all countries, particularly the poorest and most vulnerable. Indeed, impacts are already occurring across the globe. Strong action is required now and Canada intends to be a climate leader.” (The Government of Canada, 2015b). What do these mean, plainly?

In short, the vast majority of those that spend expertise, money, and time to research the climate affirm that global warming is a reality, and a looming threat to the biosphere (Upton, 2015Intergovernmental Panel on Climate Change, 2015). So that means, in general, if you know what you’re talking about regarding the climate, you understand it’s changing. You know it’s warming globally — not necessarily locally, wherever any particular local is, which would be weather. What does this imply?

Well if it is inevitable and ongoing, then its solution or set of solutions is a necessity, which should be the center of the discussion. Not if, but when, and therefore, how do we work together to prevent and lessen its impacts? There can be legitimate disagreement about the timeline and the severity within a margin of error based on data sets, or meta-analyses, but legitimate conversation starts with an affirmative. So why is it significant?

Because most of the biosphere exists in that “extremely thin sheet of air” (Hall, 2015) with a thickness of only “60 miles” or ~96.56 kilometers called the atmosphere. It is happening to the minute sheet of the Earth, and in turn affects the biosphere. So small, globally speaking, contributions to the atmosphere can have large impacts throughout the biosphere and climate, as is extrapolated from current and historical data. What is the timeline, and why the urgency?

Because, in general, it will cause numerous changes in decades, not centuries (Gillis, 2016). That translates into our parents, our own, our (if any) children, and our (if any) current or future grandchildren. In other words, all of us, present and future. What kind of things would, or should, we expect — or even are witnessing?

For starters, we’ll experience average increases in global temperatures, impacts to ecosystems and economies, flooding and drought, and affected water sources and forests such as Canada’s (David Suzuki Foundation, 2014bDavid Suzuki Foundation, 2014d;David Suzuki Foundation, 2014e).

It affects the health of children and grandchildren, and grandparents, through heat-related deaths, tropical disease increases, and heat-aggravated health problems (David Suzuki Foundation, 2014c). It is adversely affecting biodiversity (Harvard University School of Public Health, 2016) and threatening human survival (Jordan-Stanford, 2015).

Recently it was reported that the Arctic winter sea ice is at a record low (Weber, 2016). There’ll be sea-level rise and superstorms (Urry, 2016). And it affects all, not just our own, primate species, according to primatologists (Platt, 2016). So even our closest evolutionary cousins, via proximate ancestry, will be affected too. This is a global crisis. What are major factors?

Population and industrial activity are the big ones. Too many people doing lots of highly pollution-producing stuff. It’s greatly connected to the last three centuries’ human population explosion and industrialization, which was an increase from about 1 billion to over 7 billion people (Brooke, 2012). So life on Earth is changing, in part, because of human industrial activity with increasing severity as there are more, and more, human beings on the planet (Scientific American, 2009). What’s being done to prepare for it?

Nations throughout the world are preparing for the relatively predictable general, and severe, impacts of it (Union of Concern Scientists, n.d.). The international community is aware, and that explains the Paris climate conference (COP21) during late 2015 (European Commission, 2016), which Prime Minister Trudeau attended for our national representation at this important global meeting (Fitz-Morris, 2015).

Alberta is making its own preparation too (Leach, 2015). And, apparently, small municipalities in Canada are not prepared for its impacts (The Canadian Press, 2015The University of British Columbia, 2014). But there are those in Alberta such as Power Shift Alberta, hoping to derive solutions to climate change from our youth (Bourgeois, 2016).

So there’s thoughtful consideration, and work, from the international and national to the provincial and territorial, and even municipal levels, for the incoming changing crisis. Whether something can be done about it at one magnitude or another, it is being talked about more with concomitant changes to policy and actions following from them.

All of this preparation, or at least consciousness-raising, is relevant and needing further integration. Climate change will only get more severe unless we do something about it. So, again, that means it’s all a question of when, not ‘if’.

If we want a long-term, robust solution to assist in the reduction of CO2 emissions, a carbon tax fits the bill for a start. Then there’s future energy resources including Hydro, bioenergy, wind, solar, geothermal, and ocean (Natural Resources Canada, 2016). And the flip side of the coin for an energy source is a place to put that energy via future storage technologies also (Dodge, 2015).

But there’s something needed prior to and alongside all of that, which leads back into the original point. Talk about it. Discussion and conversation is the glue that will bind all of these together. The energy sources and storage-devices of the future, the preparation for the effects of climate change that is happening and will continue to happen, and so on, need chit-chat throughout democratic societies for even more awareness of it.

So let’s do something about it, by talking about it more through a national discourse.

Here and now.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Dr. Katsioulis’ Interview on In-Sight (2015)

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Katsioulis.Com

Publication Date (yyyy/mm/dd): 2015/01/01

ABSTRACT

Interview with Dr. Evangelos Katsioulis, MD, MA, MSc, PhD. In the following, he discusses: childhood through adolescence into young adulthood with extraordinary giftedness, some activities and memories from youth, and some distinctions in physics and medicine; highest national and international intelligence scores, first place in the Physics National Final Exams (Greece, 1993), Cerebrals NVCP-R International Contest (2003), and the Cerebrals international contest (2009), and examples of philanthropy through creation of high-IQ societies of varied rarity for entrance (first through fifth standard deviations); proposal for alteration to the educational system; identity crisis as the main global problem with discussion; building and running a society in the design of Plato; moral, intellectual, emotional, and spiritual development; the merger of machines and biology; the ultimate relationship between mind and reality; Genius of the Year Award – Europe in 2013 with reflection on desire for improving the life quality of others; and clarification on the term “miracle” and thoughts about the maximization of every moment in life.

Keywords: biology, Dr. Evangelos Katsioulis, Europe, giftedness, high IQ, genius, machines, medicine, national, philanthropy, Physics, Plato, standard deviation.

American Psychological Association (APA, 6th Edition, 2010): Katsioulis, E. & Jacobsen, S.D. (2015, January 1). Dr. Evangelos Katsioulis, MD, MA, MSc, PhD: Giga Society, Member; Consultant Psychiatrist, Psychotherapist, and CEO & Founder, Psycall.com; World Intelligence Network, Founder & CEO; QIQ, GRIQ, CIVIQ, HELLIQ, OLYMPIQ, IQID, GREEK IQ Societies, and Anadeixi, Founder; Scientific Associate, School of Medicine, Medical Biology, Aristotle University of Thessaloniki. In-Sight: Independent Interview-Based Journal, 7.A. Retrieved from http://in-sightjournal.com/2015/01/01/dr-evangelos-katsioulis-md-ma-msc-phd-giga-society-member-consultant-psychiatrist-psychotherapist-and-ceo-founder-psycall-com-world-intelligence-network-founder-ceo-qiq-griq/

Chicago/Turabian (16th Edition): Katsioulis, Evangelos & Jacobsen, Scott D. “Dr. Evangelos Katsioulis, MD, MA, MSc, PhD: Giga Society, Member; Consultant Psychiatrist, Psychotherapist, and CEO & Founder, Psycall.com; World Intelligence Network, Founder & CEO; QIQ, GRIQ, CIVIQ, HELLIQ, OLYMPIQ, IQID, GREEK IQ Societies, and Anadeixi, Founder; Scientific Associate, School of Medicine, Medical Biology, Aristotle University of Thessaloniki.” In-Sight: Independent Interview-Based Journal. 7.A (2015). http://in-sightjournal.com/2015/01/01/dr-evangelos-katsioulis-md-ma-msc-phd-giga-society-member-consultant-psychiatrist-psychotherapist-and-ceo-founder-psycall-com-world-intelligence-network-founder-ceo-qiq-griq/.

Harvard: Katsioulis, E. & Jacobsen, S 2015, ‘Dr. Evangelos Katsioulis, MD, MA, MSc, PhD: Giga Society, Member; Consultant Psychiatrist, Psychotherapist, and CEO & Founder, Psycall.com; World Intelligence Network, Founder & CEO; QIQ, GRIQ, CIVIQ, HELLIQ, OLYMPIQ, IQID, GREEK IQ Societies, and Anadeixi, Founder; Scientific Associate, School of Medicine, Medical Biology, Aristotle University of Thessaloniki’, In-Sight: Independent Interview-Based Journal, vol. 7.A. Available from: http://in-sightjournal.com/2015/01/01/dr-evangelos-katsioulis-md-ma-msc-phd-giga-society-member-consultant-psychiatrist-psychotherapist-and-ceo-founder-psycall-com-world-intelligence-network-founder-ceo-qiq-griq/.

Modern Language Association (MLA, 7th Edition, 2009): Katsioulis, Evangelos, and Scott D. Jacobsen. “Dr. Evangelos Katsioulis, MD, MA, MSc, PhD: Giga Society, Member; Consultant Psychiatrist, Psychotherapist, and CEO & Founder, Psycall.com; World Intelligence Network, Founder & CEO; QIQ, GRIQ, CIVIQ, HELLIQ, OLYMPIQ, IQID, GREEK IQ Societies, and Anadeixi, Founder; Scientific Associate, School of Medicine, Medical Biology, Aristotle University of Thessaloniki.” In-Sight: Independent Interview-Based Journal 7.A (2015): Jan. 2015. Web. http://in-sightjournal.com/2015/01/01/dr-evangelos-katsioulis-md-ma-msc-phd-giga-society-member-consultant-psychiatrist-psychotherapist-and-ceo-founder-psycall-com-world-intelligence-network-founder-ceo-qiq-griq/.

1. How did you find developing from childhood through adolescence into young adulthood with extraordinary giftedness? Did you know from an early age? What events provided others, and you, awareness of your high-level of ability?

Thank you for your question. Well, I didn’t have any forehead mark indicating that I have any special abilities, so my childhood was mainly full of activities that I enjoyed, such as reading literature, solving math, logical problems and puzzles, getting involved in discussions with adults and having rather many questions. I can recall an instance that I was a little boy and I made a reasonable for me at that point assumption that given that the white sheep produce white milk, the black ones should produce cocoa milk. I should emphasize that I enjoyed more spending my time on my own instead of socializing, which lasted till my adolescence. Teachers’ feedback was positive and promising at all stages of my education. At this point, I should mention that I am very grateful to my parents, both teachers of the Greek language, who provided me a variety of mental stimuli and a proper hosting setting for my interests. During my adolescence, I had a distinction in the national Math exams in 1990 and in the national Physics Final exams in 1993 among some thousands of participants. I was successful to enter the School of Medicine on my first participation in the entrance exams in 1993 and I was one of only six successful candidates who sat for the exams for the first time.

2. You scored some of the highest intelligence test scores on record, nationally and internationally. In many cases, you scored the highest. For some of your scores on these tests, I recommend readers to your website: katsioulis.com.

You competed in the Physics National Final Exams(Greece, 1993), Cerebrals NVCP-R international contest (2003), and the Cerebrals international contest (2009). You earned the best performance in all three. In light of this, when did you find your first sense of community among fellow ultra-high ability individuals?

Thank you for the impressive introduction to your readers. My ranking on the Physics National Final Exams is mainly the result of hard work and personal interest in Physics. Having scored quite well in some IQ tests and contests, I joined many High IQ Societies since 2001. I noticed that there were some difficulties in their proper functioning minimizing interactivity and subsidizing creativity. Therefore, I took the initiative in 2001 to form a pioneer organization focused on promoting communication and enhancing productivity for the individuals with high cognitive abilities. This organization is the World Intelligence Network, (http://IQsociety.org), standing as an international collective entity dedicated to foster and support High IQ Societies. Currently, 48 High IQ Societies are affiliated with WIN. Furthermore, I formed 5 core High IQ Societies covering cognitive performances from the 1st to the 5th standard deviations above the mean (IQ 115 to IQ 175, sd 15), (QIQ, http://Q.IQsociety.org), (GRIQ, http://GR.IQsociety.org), (CIVIQ, http://CIV.IQsociety.org), (HELLIQ, http://HELL.IQsociety.org), (OLYMPIQ, http://OLYMP.IQsociety.org), one High IQ Society only for children and adolescents (IQID, http://Child.IQsociety.org) and one only for the Greek people (http://IQsociety.gr). Last but not least, I started a Greek NGO about abilities, giftedness and high intelligence named Anadeixi (http://aaaa.gr).

>3. If you could, how would you change the educational systems of the world? In particular, how would you develop an educational system to provide for the needs of the gifted population?

The development of a more personal, more accurate and proper educational system is one of the target goals of Anadeixi. I strongly believe that not even 2 different persons can have the exact same profiles, characteristics, needs, personalities, interests, abilities, backgrounds and goals. Imagine the diversity and variety of the students’ profiles if you expand this hypothesis including all the students of any educational system. Any person is different from any other and should be treated as such. It is rather an unfair, conforming generalization all of the students to participate in the exact same educational program. There should be an introductory level of the basic sciences offered to anyone and on top of this an additional specialized education program based on the personal needs and potencies of any of the participants. Anyone should know how to read and write, to make simple math calculations and to have some basic awareness of history, geography and the rest main fields of knowledge. However, some of the students have specific preferences and interests and the educational system should take these into consideration and respond accordingly. Regarding the structure of such an educational system, there could be a 2-dimensional. The horizontal axis may include all the special fields of science, knowledge and interests and the vertical axis may demonstrate the various levels of performance and awareness. Thus, any participant can be allocated to the proper horizontal and vertical places based only on his interests, preferences, goals and current expertise and awareness. In such an educational system structure, there is no place for any age or other restrictions or limitations.

4. What global problems do you consider most important at the moment? How would you solve them?

Identity crisis is the main global problem. People lost their identity, their orientation, their life quality standards. They don’t care about who they are, they develop personalities based on the mainstream trends, they play roles and they waste their lives in their attempts to adjust to what some few others expect from them and their lives. People have neither time nor any intention to realize what life is about. They are born and live to become consistent and excellent workers, minor pieces of a giant puzzle for some few strong people’s entertainment purposes and benefits. Therefore, they don’t care about the quality of their lives, about other lives, about relationships and the society in general, about our children’s future. It is indeed a pity, however it is a fact. Education could be helpful towards self-realization, awareness, knowledge, mental maturity, overcoming any external restrictions and limitations. As I usually say to my psychotherapy clients, the solution to any problem is to make a stop and one step back.

5. Generally, many interacting systems operate in societies: political, economic, religious, corporate, educational, and so on. If you could build and run a society, how would you do it?

I would say no more than what a great ancestor said 25 centuries ago. Plato suggested an ideal society based on the special abilities of the citizens. The most capable ones should be leading the society functions, the strongest ones should help with their physical powers, a meritocracy should be in place. We should all contribute to the society well-functioning, if we intend to live in the society and benefit out of it. The definition of one’s prosperity should be defined only in the context of the society prosperity. If we act against our nest, how should this nest be beneficial, protective and supportive for us. We often see people who have no other than marketing skills or powerful backgrounds to guide societies, decide about millions of people, control people’s future, when many capable and talented others live in the shadow. The most important element in any society is the citizen and people should realize their power. There is no society without citizens, there are no rules without people to follow them. People can claim their right to live their ideal society.

6. If you do consider a general moral, intellectual, spiritual, and emotional progression or development, how do you view development from the basic to most advanced levels at the individual and collective level?

[This is covered above]

7. Do you think biology and machines will merge? If so, how might this happen? Furthermore, how far would integration occur?

We do control machines (for now), however we cannot control or overcome biological rules. Machines could substitute some missing, mistaken or dysfunctional biological structures, however we are in no position to support artificial life at least for now. Having in mind the science progress and knowledge advancement within the last century, we may soon manage to understand much more about life and even copy biology principles creating a kind of life. There are no limits in this integration. From your question, I could assume that we both like science fiction movies.

8. What is the ultimate relationship between mind and reality?

Mind is an advanced personal processor, responsible for the perception, reaction and adjustment in reality. We need mind to live our reality. I suppose we all know what is the condition of a body with a non-functioning mind. Reality is an objective and independent set of conditions, events, happenings, incidents, people, principles, facts. Our mind personalizes this objective information to a subjective representation in us. Mind function is influenced by factors, such as perceptual ability, reasoning, previous knowledge and experiences, psychological status and mental state. For instance, we have all been present in an event and our understanding of what happened may significantly defer from what anyone else present states. So, we need mind to live our reality and we need reality to use our mind.

9. You earned the Genius of the Year Award – Europe in 2013 from PSIQ. In your one-page statement on winning the award, you say, “I believe in the power of human mind and my works contribute to the facilitation of mind expressions, promotion of creativity and enhancement of productivity for a better life quality for everyone. Maximizing outcomes based on the appreciation and utilization of people’s potentials for the benefits of any individual and humanity in general.” What motivates this passion for improving the lot of others?

Life is a continuous claim of happiness and satisfaction. There are plenty of distractions and attractions in life which can mislead and redirect people causing disorientation, targeting fake goals and resulting to low life quality. I am passionate with people and communication and that is the main reason I chose to be a Psychotherapist, Psychiatrist and a Founder of some communities and networks. I believe in self-awareness, self-appreciation, self-confidence and self-determination. Offering people an opportunity to look into themselves and grab the chance to evaluate their lives, attitudes and interests, is a challenge for me. I have undertaken this procedure myself and I offer the exact same to anyone interested. I support people and I believe in their abilities, talents and specialties. Psychologically speaking, I may provide what I would appreciate to have been provided.

10. As a final note to your award statement, you state, “Humans are biological beings, life is a mystery, creation is still unknown. We live a miracle and we can only maximize this miracle’s impact in every single moment of our existence.” What do you mean by “miracle”? Can you elaborate on the maximization of every moment of our existence?

Allow me to clearly mention that I do not wish to support any specific religion with my statement. I have the feeling that the advanced and complicated structure and function of life, considering even only a single cell, is itself a miracle. I am using the word ‘miracle’ since mathematicians have proved that it is rather impossible all cell components to accidentally find themselves in the proper position and start functioning as a cell within the total duration of universe existence. So the time elapsed since the creation of universe supports the non-accidental, thus miraculous nature of life. The specific rational for this miracle, a specific power, God, destiny, even the nature itself, has been a fascinating topic for many other specialists throughout all human history.

The maximization of our life moments is a quality term, used to define appreciation of our time, life satisfaction and happiness. Since we know nothing about the reasons of our existence, we may solely take advantage of the fact that we are alive and experience the most out of it. In this context, we need to define what makes us excited and content and we should target and claim satisfaction and happiness.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

The Greenhorn Chronicles 3: Nadine Bollig on Equestrianism and Reaching Strides Equestrian Centre

 

 

 

 

 

 

 

 

 

 

 

 

Interviewer: Scott Douglas Jacobsen

Numbering: Issue 29.E, Idea: Outliers & Outsiders (24)

Place of Publication: Langley, British Columbia, Canada

Title: In-Sight: Independent Interview-Based Journal

Web Domain: http://www.in-sightjournal.com

Individual Publication Date: February 22, 2022

Issue Publication Date: May 1, 2022

Name of Publisher: In-Sight Publishing

Frequency: Three Times Per Year

Words: 1,817

ISSN 2369-6885

Abstract

Nadine Bollig is the Owner – and a Trainer, Coach, and Instructor – at Reaching Strides Equestrian Centre. Her biography states: “Reaching Strides Equestrian Centre has been successfully owned and operated by Nadine Bollig since the spring of 2000. Nadine has been involved with horses since the age of 9 when she started to take lessons at a local stable, and within a year had her own first pony, an Appy mare named Sassy who is still a successful member of the school string at the ripe age of 24. Having nearly 20 years of horse experience, Nadine is a current certified Instructor, Equine Behaviourist and Trainer through the Nova Scotia Equestrian Federation and Equine Canada, a certified Level 1 Coach with NCCP Canada, and is currently working to achieve competition coach status. Nadine has been showing competitively since she was a child and showed in many disciplines including dressage, western pleasure, reining, english, hunter, jumper, driving, and even some barrels and poles. She was an active member of Pony Club and 4-H well into her teens. She uses her extensive experiences and her own training, and puts her heart and soul into the operating of the stable to bring out the best in all of the students and horses at Reaching Strides. Nadine has worked with several trainers throughout her career on the methods of non-resistance training through Natural Horsemanship and implements this into every horse or pony that comes through the training program at RSEC. Nadine acts as head coach and trainer for the stable and continues to enjoy competing, now mainly in the hunter discipline. She acts as competition coach and travels with students at all levels and disciplines to competitions from fun/schooling shows to Provincial Bronze and National Gold competitions. Horses and Equestrian are her business and her passion, and she is proud to provide to the stable an environment that is family-like, safe, and friendly, and treats all clientele – whether they are horses or people – with open friendship. One of her biggest beliefs is ‘you walk into the stable a stranger, but you leave as a friend’.” She discusses: the first lesson in riding or working with horses; best moment with Sassy; formal qualifications; long periods of work; the “feel” of working with or riding a horse; the Pony Club and 4-H; the method of non-resistance in natural horsemanship; Reaching Strides Equestrian Centre; educating different students; the state of horsemanship/equestrianism in the far East Coast of Canada; proud moment of competing as an equestrian; and the importance of the provincial/territorial/national equine organizations.

Keywords: Canada, equestrianism, equine, Nadine Bollig, Reaching Strides Equestrian Centre.

The Greenhorn Chronicles 3: Nadine Bollig on Equestrianism and Reaching Strides Equestrian Centre

*Please see the footnotes, bibliography, and citation style listing after the interview.*

Scott Douglas Jacobsen: Since age 9, you have been involved with horses. What was the first lesson in riding or working with horses for you?

Nadine Bollig[1],[2]: I loved horses all my life, it was the first thing I drew as a young child, I was hooked from the first moment. My neighbour in Germany had two ponies. I had my first pony ride on one of them. I used to walk all on my own to the local stables to see the horses. They didn’t offer riding lessons, so my first actual riding lesson experience was once I moved to Canada.

Jacobsen: What is your best moment with Sassy over all these years?

Bollig: My best moment with Sassy aside from seeing all the smiles she put on thousands of lesson students once I started using her in the riding school over all these years, was the fact that my son got to ride her in a lesson before she passed away. I lost her last summer at age 36 and knowing that I gave her the best possible life a horse could have made the passing a bit easier.

Jacobsen: How does an individual in the Canadian equine industry acquire formal qualifications as, for example, an instructor, equine behaviourist, and trainer? How do the federations (councils, etc.) and Equine Canada set the standard for qualifications?

Bollig: Unfortunately, in Canada there is not a actual requirement to become certified in order to teach lessons. However, in order to be an actual certified coach or instructor, we follow the Equestrian Canada guidelines of completing the rider level program (10 levels in total, 8 of which must be passed to become a coach or 6 of them if to become an instructor). Following along with a mentor and taking training clinics both on line as well as in person, and always remembering that we must continue to learn no matter how much knowledge we acquire. With horses, you never stop learning. 

Jacobsen: What can one never learn about horses, except through long periods of work with them?

Bollig: When it comes to horses, the learning never stops. They have their own individual personalities, and they are each their own unique character. What works for one, doesn’t necessarily work for others. Horses communicate through body language and for those willing to open their hearts and minds and really learn to listen, the experience is something so profound, it’ll blow your mind. They are intuitive, they mirror back our own emotions and force us to live in the now. Horses don’t lie, being around them and really allowing them to open our hearts and soul, is an experience that is more rewarding and more eye opening than anything else I’ve experienced in life. 

Jacobsen: In the interviews and in informal conversations with equestrians, they, often, talk about the “feel” of working with or riding a horse. How would you describe this? I recall Ian Millar speaking to this, too, in media clips. 

Bollig: When they discuss the “feel” it can be as simply put as in us as humans learning to let go. Our number one goal as riders is to learn to work in unity with our horses. Humans are very much control freaks, for lack of a better word. We find it difficult to allow ourselves to get into a situation where we are not fully in control. Learning to have a “feel” is learning to trust your equine partner and move with them in harmony. What I mean by that is, we want to always control what the horse is doing and make them move and work in a certain frame or pace, etc. but if we allow ourselves to move with the horse and feel what that horse is doing under us, and staying out of the way and become one with that horse, your ride becomes a dance of you and that horse moving together, feeling what each other is thinking even before one of you moves in the direction of asking for it. That’s feel!! Some folks are born with the feel and others have to work their butts off to get there. The one thing that is for sure is, the second you feel it, you’ll never forget that moment.

Jacobsen: How were the Pony Club and 4-H helpful in developing as an equestrian?

Bollig: Both of these are excellent programs. There is always so much stuff to learn when it comes to horses. Both Pony Club and 4-H have a set standard of levels to go through where you gain the knowledge of not only riding, but also all the other stuff. In my opinion the biggest problem in the horse world is a lack of the basic knowledge. The off the horse stuff is way more important to learn than the riding portion. But of course, most kids, especially now a day, want to learn how to ride, but feel the rest is not as important. A lot of facilities are so busy that they skip these vital lessons of horsemanship, stable management and the basics of horse care. Programs such as these, are an excellent way to teach our budding equestrians the importance of those steps.

Jacobsen: What is the method of non-resistance in natural horsemanship?

Bollig: So, when it comes to horse training there’s your traditional trainers that work on breaking the horse, which in turn breaks their spirit and turns them into almost a trained machine, because they quickly learn that pain or fear happens if they don’t cooperate. A lot of the time with this type of training, they rush through the process and don’t give the horse a chance to learn at their own pace, forcing them to cooperate or else. Basically, the trainer is the aggressor and because horses are prey animals they tend to give in to the abuse. With Natural Horsemanship we work with the horse at their own pace, and we communicate with them through body language. We establish trust, respect and a bond, and move forward when we know they’re ready to learn more that day, or we take the pressure off if they’ve had enough. The non-resistance part is that they are not forced to do something if they’re not ready for it. It’s all about applying pressure when needed, and backing off and releasing that pressure when they tell us. Reading their body language allows us to know when to apply it and how much of it to apply. In turn once you’ve established that trust, and the horse is not afraid that if they make a mistake that they’ll get punished, they become a willing, loving partner.

Jacobsen: What inspired founding Reaching Strides Equestrian Centre in the Spring of 2000?

Bollig: I always knew I’d do something with animals when I grew up. I had thought about becoming a vet for a while and upon graduating from high school and after checking out several vet programs, I decided it wasn’t for me. I worked at a few big stables and started teaching lessons at one of those. Doing this made me realize my passion was to teach people to become the best horse people they can be.

Jacobsen: As a head coach and trainer at Reaching Strides Equestrian Centre, how do you approach educating different students? 

Bollig: Over the past 21 years I’ve worked with students of all kinds. Kids, adults, seniors, folks with physical and mental exceptionalities, troubled teens, Veterans suffering from PTSD etc. One thing I’ve learned from this and from working with horses is that patience is a virtue. Not everyone learns the same way, and certainly not at the same pace. If one way doesn’t work, it’s my job to explain it, show it, or approach it in different ways until it clicks in.

Jacobsen: What is the state of horsemanship/equestrianism in the far East Coast of Canada?

Bollig: Here on the east coast the horse world has become HUGE, especially in the last 10 years. I feel even though there’s been such an increase in involvement, we are in a bit of a crisis when it comes to actual Horsemanship and basic horse care. There has been a lot of big, beautiful barns with expensive horses and tack that have popped up everywhere as well as some back yard stables that only teach a few etc. The biggest thing that has been brought to my attention, especially in the last few years is that there is a HUGE lack of proper education when it comes to the basics of horse care. Even just proper feeding, hoof care, a total lack of understanding of how important it is working with the horse on the ground to ensure their manners are in check before climbing in the saddle. I feel that we need to train students not just to be riders, but to be horse people that understand the importance of all the stuff it takes to look after these beautiful creatures, and not just learning to ride.

Jacobsen: What is your most proud moment of competing as an equestrian, or a moment – or set of them – of greatest accomplishment, to you?

Bollig: My proudest moments in the show ring have been showing up at these big competitions with our rescue horses and students and beating the butts off those with $40,000 horses, that laughed at us as we got there. They soon learned it’s not how expensive your horse or tack or horse trailer is, it’s the proper training, and hours put in to perfect that training and our riders’ skills that wins the ribbons. As an equestrian myself, I guess I can say some of my proudest moments is when I look up at the smiling faces of my students when they finally figure out a challenge they’ve been working on and when there’s that lightbulb moment and you can see it all over their face. Also, working with rescue horses, my proudest moments is when I finally break through that fear and terror and see them for the first time in their lives allow themselves to trust a human. IT still gives me goosebumps every time.

Jacobsen: What is the importance of the provincial/territorial/national equine organizations?

Bollig: The importance of these organizations is that they are there to help educate folks. They offer programs and learning opportunities and do extensive research on the sport to improve our knowledge on an annual basis. Education is key! I always say, that the second we think we know it all, a horse comes along and teaches us otherwise. I’ve been involved with horses for over 30 years now, and I haven’t stopped learning yet. If anything can be said about them, it is they truly ensure we stay humble and in the moment.

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

Appendix I: Footnotes

[1] Owner, Trainer, Coach, and Instructor, Reaching Strides Equestrian Centre.

[2] Individual Publication Date: February 22, 2022: http://www.in-sightjournal.com/bollig; Full Issue Publication Date: May 1, 2022: https://in-sightjournal.com/insight-issues/.

Appendix II: Citation Style Listing

American Medical Association (AMA): Jacobsen S. The Greenhorn Chronicles 3: Nadine Bollig on Equestrianism and Reaching Strides Equestrian Centre[Online]. February 2022; 29(E). Available from: http://www.in-sightjournal.com/bollig.

American Psychological Association (APA, 6th Edition, 2010): Jacobsen, S.D. (2022, February 22). The Greenhorn Chronicles 3: Nadine Bollig on Equestrianism and Reaching Strides Equestrian Centre. Retrieved from http://www.in-sightjournal.com/bollig.

Brazilian National Standards (ABNT): JACOBSEN, S. The Greenhorn Chronicles 3: Nadine Bollig on Equestrianism and Reaching Strides Equestrian Centre. In-Sight: Independent Interview-Based Journal. 29.E, February. 2022. <http://www.in-sightjournal.com/bollig>.

Chicago/Turabian, Author-Date (16th Edition): Jacobsen, Scott. 2022. “The Greenhorn Chronicles 3: Nadine Bollig on Equestrianism and Reaching Strides Equestrian Centre.” In-Sight: Independent Interview-Based Journal. 29.E. http://www.in-sightjournal.com/bollig.

Chicago/Turabian, Humanities (16th Edition): Jacobsen, Scott “The Greenhorn Chronicles 3: Nadine Bollig on Equestrianism and Reaching Strides Equestrian Centre.” In-Sight: Independent Interview-Based Journal. 29.E (February 2022). http://www.in-sightjournal.com/bollig.

Harvard: Jacobsen, S. 2022, ‘The Greenhorn Chronicles 3: Nadine Bollig on Equestrianism and Reaching Strides Equestrian Centre’In-Sight: Independent Interview-Based Journal, vol. 29.E. Available from: <http://www.in-sightjournal.com/bollig>.

Harvard, Australian: Jacobsen, S. 2022, ‘The Greenhorn Chronicles 3: Nadine Bollig on Equestrianism and Reaching Strides Equestrian Centre’In-Sight: Independent Interview-Based Journal, vol. 29.E., http://www.in-sightjournal.com/bollig.

Modern Language Association (MLA, 7th Edition, 2009): Scott D. Jacobsen. “The Greenhorn Chronicles 3: Nadine Bollig on Equestrianism and Reaching Strides Equestrian Centre.” In-Sight: Independent Interview-Based Journal 29.E (2022): February. 2022. Web. <http://www.in-sightjournal.com/bollig>.

Vancouver/ICMJE: Jacobsen S. The Greenhorn Chronicles 3: Nadine Bollig on Equestrianism and Reaching Strides Equestrian Centre[Internet]. (2022, February 29(E). Available from: http://www.in-sightjournal.com/bollig.

License and Copyright

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012–2022. 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 February be used, provided that full and clear credit is given to Scott Douglas Jacobsen, and In-Sight Publishing and In-Sight: Independent Interview-Based Journal with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and can disseminate for their independent purposes.

(All Druidry-related Writing) Published interview by Insight Journal

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Enchanting the Void

Publication Date (yyyy/mm/dd): 2018/08/07

An Interview with J.J. Middleway. He discusses: geographic, cultural, and linguistic background; pivotal moments leading into druidism; responsibilities to the druid community with public exposure; “the love of all existences” and its meaning; the ways in which “the love of all existences” affects thinking and behavior in personal life; and broad-based interests and convergence on the druid path.

1. In terms of geography, culture, and language, where does your family background reside?

That’s an interesting question. Each of us being so strongly influenced and moulded by these factors.

I was born and brought up in Birmingham, the second largest city in England, after London.  My early years were in Handsworth, a very multicultural environment and immigrant area, near the centre of the city.  It was a very poor area financially, yet very rich culturally, and – as I now see it – spiritually.  The majority of the neighbourhood were of Afro Caribbean or Indian subcontinent origin, with a smattering of Irish and Polish immigrants. And then there was us. Handsworth offered cheap accommodation in an industrial city needing labour.

My Mother was effectively a refugee of the Second World War and originated from a small village in the mountains of Tirol in the Austrian Alps. I can trace my ancestors back several hundred years in the same valley; in the same farmhouse even; with the glaciers and mountains all around. I was deeply influenced and affected by my visits there; once as a three year old, then twice in my teens, learning the local dialect by living with my uncle and aunt and my four cousins, on their farm with cows and hens and pigs living under the old wooden farmhouse. Also spending days in the high pasture, as my uncle and three sons scythed hay and I raked and helped bring it in on huge wooden sledges to a log cabin where we slept in the new mown grass.   My Father came from Kinross in central Scotland, a small town near Perth, with the lochs and Highlands of Scotland nearby: Very scenic and rural – yet a distinctly impoverished background, with his ten brothers and sisters in a very small two bedroomed house. At 14, he left school and went down the local coal mine to work.   So, I found myself as an outsider amongst outsiders – a white child living in a predominantly black community. An Englishman with no English blood on either side whatsoever.   Brought up a Catholic, because that was my Mother’s faith, yet with a staunchly Atheist Father. I learned through that, how love transcends religious boundaries: My parents loved each other deeply and I was fortunate in being deeply loved by each of them. I thought at the time that this was ‘the norm’; I have learned since, how relatively unusual it is.

So, into this world of paradox and opposites, add the fact that my Father was 21 years older than my Mother, and thus had personal experience as a signalman of fighting in Afghanistan in the early part of the 20th century (the first time round, with the British Army) He also served in India while it was still part of the British Empire, and in Palestine before the formation of Israel.

I gained a range of perspectives on the Second World War from my parents’ direct experience and found that each was very different. My Mother’s experience of loss and deprivation in particular, gave me the ‘outsiders’ view.    I see now how my whole life was shaped and based on ‘walking between worlds’ – I was an outsider who somehow learned the capacity to ‘go anywhere’ and be comfortable wherever that was.  I learned how to cross bridges and how to be a bridge myself.

2. What seem like pivotal moments in personal life leading into druidism?

I have always felt extremely close to nature, even though I was brought up in the middle of a city with very little greenery around. I think it fair to say that as a child I was a natural mystic. I could seemingly ‘feel into’ persons or situations. I could somehow ‘almost become’ and therefore ‘understand from within’, pretty much anything or anyone – because I sensed how deeply we are ultimately ‘all one’. What I later learned in Sanskrit – Tat Tvam Asi – ‘That Art Thou’ – I somehow knew intuitively as being true from birth. Although this capacity became less vivid and somewhat attenuated as I grew older, I have never lost that sense of connection: So my birth is perhaps the pivotal moment in my Druidry.

However, I have learned since, how a series of experiences shortly after birth may have shaped my life and my Druidry.  My parents lived in a rented room in an old house with a number of other occupants. As a baby, if I cried, my Mother would take a lot of flak from one woman in particular, who equated crying (a natural childhood expression) with maltreatment. And of course, if I cried at night, it caused resentment among other residents who couldn’t sleep. So my Mother, frightened and scared, developed a technique of putting her hand over my mouth and stopping me crying by suffocating me.   I can still recall that very early experience. My Mother felt terrible about it in later years and we used to joke about it.  However, I think in retrospect it gave me a link to the otherworld. In the weirdest and strangest of ways, it gave me an unintended initiation. I think it is perhaps another reason I am comfortable ‘between worlds’.

3. You have mention in a number of listings, publications, and reports. What responsibilities to the druid community come with public exposure to you?

It’s a funny thing; Public exposure seems to have somehow ‘come to me’ and not ‘me to it’.  So, for a large part, the listings, publications and reports you refer to, are at others behest, and often a surprise to me.   The responsibilities that come with any ‘public exposure’ as you put it (though we need to be careful, since ‘public exposure’ can have a different connotation over here – and possibly with you too   ) –  are no less than if that public exposure were not there.  I suppose that my responsibility to Druidry, the public and all I care for, starts and ends with responsibility to myself.

It is perhaps worth saying here, that Druidry is part of rich framework for me, encompassing and embodying a whole tapestry of other threads and colours.  For instance I am privileged and grateful to be part of the MKP (ManKind Project) community.  There, my mission statement is “I create a world of authenticity, courage, laughter, love and song, by daring to fully open my heart and by taking the risk of fully revealing my soul”. The shortened form might read ‘I create a world of love, by living a life of love’. That pretty much sums up my intention and what I aspire to.  It doesn’t mean I get it right all the time.  Far from it: – Perfection for me, is in the imperfection.

Similarly, Druidry for me (and if you ask a hundred Druids what Druidry is, you’ll likely receive a hundred and one answers  )  – is an aspiration – something to work towards. In that sense, I believe that titles such as Druid and Poet are maybe best regarded as being posthumous.

4. In your LinkedIn profile, you write, “The love of all existences.”  You define personal work in this manner beginning on January, 1994, and continue to say, “Honouring and healing ceremonies for the Land. Naming, Handfasting and Parting ceremonies for the people. Blessing and celebration of all that lives.” What does “The love of all existences” mean, in full, to you?

Wow; there’s a question and a half!

My involvement with The Order of Bards Ovates and Druids (OBOD) began in 1994. You could say that was manifesting my Druidry in the world, although as I’ve said, Druidry (though I didn’t know it by that name at the time) has been ever present in my life.

I’ve alluded to my innate sense of connection ‘with all that is’, when talking of my early childhood.  It is what mystics have always talked of, and something that I have naturally felt – both simply yet deeply – from very earliest memories and experience.  I took it that everyone would naturally feel similarly (what child doesn’t think that what they experience is ‘the norm’?).  Clearly it is not the norm.

What hasn’t come out particularly thus far, is that poetry is also a key part of my ‘tapestry’.  So the best way of me answering such a profound question, is perhaps not best done via prose, but rather through a poem I wrote around twenty to twenty five years ago:

A Passion for this Earth I feel

Compassion which is so, so real

My blood flows through Earth’s laval veins

My tears reflected in her rains.

The winds which circulate this Earth

Breath in and out of me from Birth

The cyclic rhythm of her tides

Is matched by how I feel inside

Yet most remarkable of all

Open your heart to hear the call

The essence which I know is me

Is here in everything I see.

– – – – –

The term “the love of all existences” is part of the Druid Prayer, so that is why I quote it.

Here is the prayer in full:

“Grant oh God/dess thy protection

And in protection, strength

And in strength, understanding

And in understanding, knowledge

And in knowledge, the knowledge of justice

And in the knowledge of justice, the love of it

And in the love of it, the love of all existences

And in the love of all existences, the love of the god/dess and all goodness.

It is for each of us to find what works and what best reflects who and what we are. For me, ‘the love of all existences’ is what it says.    I think that all that is perhaps truly left of us when we die is our legacy of love. (Or not of course)  So the question for me might be along the lines of “How much love can I generate, recycle, return,   during my lifetime?”

5. How does this affect thinking and behavior in personal life?

It brings the challenge of being aware. Or rather of trying to bring awareness of that statement into being.   Of course it is relatively easy for me to love trees and streams and mountains as part of my shared existence; who wouldn’t? – (yet some don’t).    Less easy perhaps for me to love a concrete building or a drunken lout or a murderer.  Yet that is where the challenge lies for me.  To at least bring into awareness, that at some level we are all connected. It doesn’t mean condoning actions which might be branded evil or wrong. However, it does challenge me to at least consider that ‘there but for fortune, go you or I’ as the Joan Baez song so eloquently puts it. Or to at least try and open my heart to love and compassion in respect of the less loved and less loveable aspects or members of ‘planet earth’.  In seeking to love everyone, it doesn’t mean I necessarily have the capacity to like everyone. And that’s ok.

It also means that in taking risks in life I will be foolish or even downright stupid on occasion.

“It takes so much to be a human being,

That there are very few who have the love and courage to pay the price.

One has to abandon all together the search for security,

And reach out to the risk of living, with both arms.

One has to embrace life like a lover”.

That quotation has been one of my guiding aphorisms in life.  I think it originates from someone called Morris West- but I’m not sure, and the full name eludes me these days.

I aspire to bring compassionate awakening into being through my thoughts actions and deeds. It doesn’t mean I get it right – like everyone else, I screw things up regularly; however I try. At least some of the time.

It means for me, allowing for ‘not knowing’; of respecting others views if not always necessarily agreeing with them; of responding to situations with as much heart as I can summon in the moment. It’s not always easy, but without it life loses purpose and meaning.

6. Your interests remain broad-based in involvement with the druid community. These include “Ritualist, Celebrant And Master of Ceremonies,” “Ceremonies,” “Healing,” “Meditation,” “Wellbeing,” “Energy Healing,” “Parties,” “Personal Development,” “Stress Management,” “Coaching,” “Teaching,” “Chakra Balancing,” “Energy Work,” “Reiki,” “Relaxation,” “Mindfulness,” “Wellness,” “Holistic Health,” “Life Transitions,” “Self-Esteem,” “Stress,” and “Treatment.”  Each spreads across the landscape of relevant conceptual overlap with the druid and pagan paths. How does each of these come together to influence the personal druid path developed by you?

Many of those terms are what I might call ‘gifts from others’. I didn’t particularly choose them. Others have allocated them and I’ve chosen to accept that.  In part this is a reflection and limitation of web-world, (in balance to its many benefits.).  What it does reveal is the diverse and interlinked nature of a life; my life in this instance.  It is also interesting for what it leaves out. For example Buddhism has played and continues to play a significant part in my life.  I have come to see Druidry as a Western form of Buddhism and Buddhism as an Eastern form of Druidry. That’s just my take on it; others might disagree, and that’s fine.   Despite obvious differences, I find that Zen Buddhism in particular embodies the Druid ethos and Druid way. What I particularly value, is that neither put much store on dogma.

A key phrase from the Buddhist side of my learning, which may help answer the question you ask, is “Love says I am everything.  Wisdom says I am nothing. Between those two, my life flows freely”.   The first sentence was a given in my life (unusual but true). The second sentence has been the the journey of much of my life. The third sentence seeks to bring it all together in balance – which ties in with the Druid prayer and the answers to previous questions.

How it perhaps relates to this question, is that in seeking to put everything into practice that I have talked about, has somehow resulted – almost magically as I look at it now – in the manifestation of all the streams referred to above. And others which aren’t referred to there.  I don’t so much ‘bring all that together to influence my Druid path’; rather, it seems as though, ‘all that brings me together to reflect it’.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Interview with Amanda Parker on the Ayaan Hirsi Foundation, Violence Against Women, FGM, and Child Marriage – In-Sight Journal

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Ayaan Hirsi Ali Foundation (AHA Foundation)

Publication Date (yyyy/mm/dd): 2019/05

Amanda Parker is the Chief Financial Officer and Senior Director of the AHA Foundation. She discusses: background; tasks and responsibilities; prevalence of FGM, clitoridectomy, infibulation, and so on, other organizations; mental health and physical and sexual health problems, and negative outcome for girls and women who have undergone FGM; parsing of the context, or the environment in which this occurs, whether within the US or around the world; moving into 2019 and 2020; and final feelings and thoughts.

1. Scott Douglas Jacobsen: What is background life, e.g., geography, culture, religion or lack thereof?

Amanda Parker: I am originally from Southwest Kansas. I am a Christian, Protestant. I moved from Southwest Kansas to New York City after college. I worked in finance. I worked in Residential Mortgage-backed Securities before the Subprime Crisis.

My entire department closed. I was telling a girlfriend of mine. I was interested in doing something more warm and fuzzy in terms of the content of the work. I was thinking of going into publishing or the nonprofit world. Because I could imagine getting out of bed for either of those things in the world.

My friend said, “Oh! You have to meet my friend, Ayaan Hirsi Ali. She is a New York Times bestselling author. She has a women’s rights foundation.” She introduced me to Ayaan. Ayaan and I hit it off right away.

The foundation, however, didn’t yet have staff. It was still in the process of getting itself organized. The board was forming. They were getting all the necessary insurance and bylaws. Those sorts of things.

I have been working with Ayaan personally to help her be organized on a personal level. Then when the foundation had seed money, I shortly moved over to the foundation. I have been there since.

2. Jacobsen: If you’re looking at some of the tasks and responsibilities of the position, what have been the impacts of those on the development of the organization?

Parker: That’s a great question. Our primary focus is to protect women and girls here in The United States from honor violence, forced marriage, female genital mutilation, and child marriage. We have a second wing of work. It deals with Islamism in the United States.

My focus is the women’s rights side of the work. I oversee all of our women’s programs. Those include honor violence, forced marriage, female genital mutilation, and child marriage. Within those areas of focus, what we do, we work to raise awareness, particularly with professionals, but also in general or with a general audience.

Those professionals who are likely to encounter survivors or at-risk individuals of the specific nature of these types of abuses and best practices for handling cases, and how to work with communities in a culturally sensitive manner.

We also work to educate legislators and encourage them to put in place laws that protect women and girls from these issues in the U.S. That is both on the federal and the state level. Our focus in those two areas are, really, mostly female genital mutilation and child marriage legislation in the U.S.

We do some research. It is new. We have done preliminary studies on forced marriage and honor violence in the United States. Finally, we work directly with women and girls facing these issues in the U.S. to find appropriate services, wherever they are.

To clarify, when I say women and girls in the U.S., it is primarily women and girls in the U.S. It is a sweet spot. But we have worked with men and boys who are facing these issues in the U.S., forced marriage and honor violence.

We also occasionally work with individuals who are overseas, because there are so few organizations working to fight these issues that we do have individuals coming to us from overseas to find support in whatever they are looking for.

I am going to bring this back to the U.S. It could be anything from someone needing legal help to get an order or protection or looking for a domestic violence shelter, or it could be someone who has been taken overseas for help to get repatriated to the United States and getting back on their feet here.

It could be someone facing a crisis of honor violence who needs immediate law enforcement help. All of this is based on a case-by-case, never know what you’re going to get, when people reach out for help.

We do not know what to expect every time. It is a lot of problem-solving and figuring out what each individual needs and then supporting them. That is the overall of our women’s program. I do a lot of policy work.

I do a lot of the training myself, whether working with professionals on how to handle these cases. We have had a lot of successes in all the areas that I mentioned. We worked with a number of states to put in anti-female genital mutilation laws.

We have, recently, worked with Michigan to put in place the most comprehensive laws on the books to protect women and girls from female genital mutilation. We have also worked in a number of states to encourage them, and successfully so, to limit or ban child marriage and have done some federal work on these issues as well.

We have had a lot of successes there. We have trained between 2,000 and 3,000 professionals on how to appropriately handle these cases. I know that those professionals are saving lives. One of the things that we talked to them about is that an individual facing these issues might only have one chance to ask for help.

When they do, they need to encounter a professional who understands the danger that they facing and to take them seriously. That is the main issue in working to protect these girls. There have, unfortunately, been these cases in all the ones mentioned.

People reach out to teachers, law enforcement, or some adult; that should have been able to help them or find help. Unfortunately, that is just not happening in every case. It is raising awareness and helping every professional in the United States understand that these should be taken seriously, which is important.

I used to be the person who handled help requests. Now, we have a couple of therapists who work with us to do that, which is terrific. In all of our programmatic areas, we have had a lot of success. I am proud of each of the individuals we have worked with.

I know the laws we are helping to put in place are having a big impact, and so is the training of the professionals.

3. Jacobsen: I have seen statistics of female genital mutilation of women and girls running from 100 million and 200 million in the world.

This also relates to the general categorization of FGM, of clitoridectomy, of infibulation, and so on, as, in essence, extreme forms of violence against women committed by families, communities, men and women elders within the family even, and so on.

With the United States, as this is the focus of the AHA, what is the prevalence of FGM, clitoridectomy, infibulation, and so on? And what other organizations are impactful in coordination against this extreme form of violence against girls and women?

Parker: Unfortunately, we cannot know exactly how prevalent FGM is, because it is held so much behind closed doors. It is so underground. However, the CDC estimates there are 513,000 women and girl in the US who have gone through FGM or who are at risk of the procedure.

That is and should be shocking to most Americans. That there are half of a million women and girls in this country. There are a number of organizations doing really terrific work on the ground in the United States on this.

One is SAHIYO – United Against Female Genital Cutting. It is founded by a survivor and works particularly with those looking for community. It does amazing work around helping survivors to get their stories out and to empower them.

They also do some legislative work as well. There’s an organization called Equality Now. It does international work and on the federal herein the US. They are doing great work to end FGM. Then there are some smaller players.

There is an organization called Forma founded by Joanna Berkoff, who is an amazing psychotherapist who has done a lot of really amazing work to support women and girls who have undergone female genital mutilation.

There are a number of organizations working on this and we’re coordinating to be complimentary and supportive of each others’ work.

4. Jacobsen: Even with the difficulty of finding those estimates, and even though we have those approximations at an international level, or in the US with 513,000 through the CDC, if we look at the mental health and physical and sexual health problems that follow from this extreme form of violence against women, what are they?

What provisions seem to work for the very negative outcome for girls and women who have undergone FGM?

Parker: I think that that’s a really important topic to talk about. I think that one thing that we should clarify is, as you mentioned, the WHO said this is an extreme form of violence against women and girls. An extreme form of gender discrimination.

We’re not talking about male circumcision; I am not suggesting that we’re pro-male circumcision at the AHA Foundation. The underlying reason for FGM is to control the sexuality of women and girls.

There are no health benefits and potentially lifelong health and psychological consequences that come along with it. Immediately following the procedure, it can include extreme pain, shock, hemorrhage, sores, infection, injury to nearby tissue, and so on.

Long-term women and girls suffer from urinary and bladder infections, infertility. Obviously, if you have gone through a more severe form of FGM, there is scarring, difficulty during childbirth, and so on. There are higher rates of death for babies born via women who have gone through FGM.

Even in a world where FGM is not causing any form of physical impact on the individual, which happens but it is difficult, if you speak with a medical provider about how possible and easy it is to perform the least physically invasive form of FGM, e.g., pricking, nicking, and piercing types labelled Type IV by the WHO, it is very, incredibly difficult to even those less severe forms to perform on an infant girl without causing scar tissue or some more of damage to the area – in a way that is not intended.

Back to the WHO, they make it very clear that it is a procedure that is not to be done in any of its forms, even by a healthcare provider. With that as an understanding, even if there are no physical impacts to a woman or girl who has gone through FGM, she could undergo lifelong psychological consequences, e.g., PTSD, depression, suicidal ideation, anxiety, guilt.

Obviously, this is not in every case, but in many cases, I’ve seen. Women face retraumatization in many different instances throughout their lifetime following FGM. That first instance of trauma was when they were cut initially. Following that, they may be retraumatized when they get first their period or when they’re married.

Their first sexual encounter could be an event that is traumatizing to them. Going to an obstetrician or gynecologist can be difficult. We have heard horror stories when they go to a gynecologist.

When they are being examined, the physician, if they are not expecting to see a girl who has undergone FGM, they have audibly gasped or made a facial reaction, a normal human reaction, to something disturbing to them.

We have had doctors have their colleagues come in to be an educational experience to them. All of this can be incredibly traumatic to them. Women and girls who come to us following FGM are seeking medical care and psychological care in many cases.

In looking for medical care, they are looking for someone who can alleviate the symptoms of what I am looking for, in the cases of infibulation. All possible flesh is removed: clitoris and inner and outer labia are removed. The wound that is left is almost entirely closed except a small hole for menstruation or urination

Many women experience an infection due to urine and fluids being backed up, and not released. Many women will have symptoms. There are women who go to doctors that provide something called reconstructive surgery following FGM.

If you have had the tissue removed, obviously, it is not something that you can add back to someone who has had healthy parts of their anatomy removed. You cannot put it back. There are doctors do what they can, doing great work, trying to restore a woman back to the way she was born to what was originally formed, as well as helping alleviate the physical symptoms.

Certainly, psychological support is called for, in many cases. We have women and girls reaching out to us to have a therapist to help with the trauma and the PTSD, and the guilt, anxiety, and other issues that I have talked about.

5. Jacobsen: If we look at the parsing of the context, or the environment in which this occurs, whether within the US or around the world, some will claim this happens within the context of religion. Others will claim this happens within the context of culture.

What is the general ratio there in terms of the context as a source of this form of acceptance in many subcultures or in many cultures around the world?

Parker: FGM is a practice, or a cultural practice, that predates all major religions. It is not mandated by any major religion. But there are certainly patriarchal societies and religious sects that have picked this up and promote it.

It is not required by Islam for example. However, the Bohra sect of Islam has picked up this practice in India. It now has that as part of their religious practices. When you talk to families about why they are doing this, the underlying reason for FGM in almost all cases is to control sexuality of women and girls.

They are trying to prove virginity on the wedding night, in the more severe forms. They are trying to curb a woman’s libido, so she is not having sex outside of marriage. Even given these ideas, there are a number of old wives’ tales that the families think are their reason behind why they need to perform female genital mutilation.

That can include things like removing body parts that are considered unclean. They are afraid the clitoris will turn into a tail if not cut. This is what they think of as far as what beautiful women look like; someone who has been cut.

In many cultures where FGM is practiced, a girl is not considered marriageable until she has been cut. So, I think that’s something that we should talk a little bit about, because when I started working at the AHAH Foundation.

I would wonder how a mom could do this to her daughter – the moms, grandmoms, and females perpetuating the practice, and the men and boys, the family, and the society. How is it that a mother can do this to her child? Why would they ever do this?

After working in this field for a while, I realized they do not do this to hurt their child. They love their children. They are not trying to do something harmful to them. They are doing what they think is best as a parent.

Someone who has undergone FGM. This might seem like the only instance of abusive experience in their family. It can be a completely loving family. It can be mothers do what they think can do to ensure a future for their daughters.

In these cultures, they’re not considered marriageable until they have been cut. It is important for the daughter and her future, and the family as a whole. Marriage is, in addition to being a way to provide for your daughter’s future, an alliance between families.

It is important for the family as a whole. These are families doing this to protect their daughters and to do the best for their families as a whole.

6. Jacobsen: Looking ahead into 2019 and even 2020, what seem like some of the more and major initiatives and programs, and partnerships, of the AHA Foundation?

Parker: We are, this year, working on a number of initiatives in terms of policy; that we are feeling really hopeful about. There is a trial happening in Michigan of the doctor who has been accused of cutting girls in the state of Michigan in a medical clinic there.

This went to trial and the doctor may have cut over 100 girls over the course of a decade according to the prosecutors. There are 9, I think, involved in the case. The judge in the federal female genital mutilation charge said that it is the anti-FGM law is unconstitutional due to federalism. It is the job of the states, they said, to outlaw and ban FGM.

During that case, the AHA Foundation submitted an amicus or friend of the court brief to support the prosecution, which, in this case, is the government. The government is appealing the case. We will submit another brief.

The result of the case is, certainly, going to be hugely impactful in the US. This is something that could be appealed up to the Supreme Court. If it is, and if the law is struck down, which we are very hopeful that it won’t be struck down, it could render the federal anti-FGM law to be null and void, which would be sad and send a horrible message.

The judges initial ruling, I think, already sends a bad message; that the US is not serious enough about protecting girls and women from this abusive practice. The appeals will be hugely impactful on women and girls in the US.

From working with women and families in the US through the AHA Foundation, the law will be something they use as an excuse or as family members, even if they are on the fence. They can get in trouble. It could be a ‘great’ tool for families to avoid cutting their girls.

One result that we have seen from this case. There is some great momentum on the state level. We have worked all along on the state level to encourage lawmakers to put in place state anti-FGM laws. This is something important for a lot of reasons.

It sets precedence in law that is not filled. It is law enforcement and prosecutors who have the tools to deal with this on a state level, which is most likely where this would be handled. Following the judge’s ruling in Michigan, that the anti-FGM law is unconstitutional; we have seen some good momentum.

Some lawmakers realizing that this is something that they need to pick up and run with if they want to protect the girls in their state. This is something that we’re excited about, including Pennsylvania, Massachusetts, California which has a law and we’re helping to strengthen it, and Utah.

We’re working with a lot of states. We are working with them to make sure that they are putting in place strong laws that act as the punishment for the perpetrators and also include education and outreach for professionals and communities to prevent this practice.

We are also putting in measures to help survivors in the court of law and empowers them to take action when they become an adult if they want to do it. There are more pieces of the legislation that we would like to see put in place.

That is a big part of our work in 2019 and beyond, to make sure that the girls are protected from FGM to the extent that we can; we are also working on the state level on the child marriage issue as well.

There are also federal efforts as well; that are hugely important to us. One is to clarify the existing federal anti-FGM law. That it is okay for Congress to put in place due to the commerce clause of the constitution.

We are also looking to include FGM as part of VAWA (Violence Against Women Act) in 2019. Even though, as we discussed, this is an extreme form of violence against women and girls. It is not eligible for VAWA funding. It is a huge thing for us, and definitely a priority.

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

Parker: Honestly, I just want to say, “Thank you,” to you, for bringing awareness to this. Every person that understands that this is an issue in the United States, understands that there are no health benefits and lifelong health and psychological benefits that can come along with it.

It is one more person that we can reach with this message who can talk about this with our president, hopefully, share on social media, and, maybe, call their congressperson and say they want to see the end to this in the United States.

I am super grateful to you for helping to raise awareness about this, because it is personally important to me; it is something that is really under-recognized in the US as something that might be impacting our neighbours, our classmates, our coworkers, our colleagues.

It is not something simply happening overseas. It is happening here. It is happening to American citizens. It is something that we should care about. It is something right on our doorstep and to people that we care about. We really need to start acting like it.

8. Jacobsen: Thank you very much for the opportunity and your time, Amanda.

Parker: Thank you so much, Scott.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

How I Got Mixed up in This Atheist Clergy Business

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Rational Doubt

Publication Date (yyyy/mm/dd): 2017/02/20

Editor’ Note: This is an excerpt from a recent interview that Scott Jacobsen of Conatus News did with me. He has generously offered to conduct interviews with Clergy project members for the Rational Doubt blog, so I offer this excerpt as an example of his work. Please note that I have kept the original Canadian spelling.

======================

By Scott Douglas Jacobsen, Founder of In-Sight: Independent Interview-Based Journal and In-Sight Publishing

In brief, what is your familial background and personal story?

I think of my own story as being very boring, compared to the stories of the people I interviewed in the non-believing study I conducted with Dan Dennett. I was raised, the youngest of three children, as Roman Catholic in an Italian-American family in a small town in Western Pennsylvania.

I had a happy and very stable childhood. Although we went to church every Sunday, we weren’t very religious. My mother refused to send us to Catholic schools. She didn’t go to church much herself, claiming “claustrophobia,” and my father guiltlessly skipped holy days.

I attended church less in college and just stopped going as an adult. Though I still believed in God, there was too much silliness in Catholicism for me to take the religion seriously. After about 20 years of marriage and without children, my husband, an agnostic, and I started attending an Episcopal Church, to fill his need for community.

We both enjoyed it – especially singing in the choir. There was no pressure to believe anything – the pastor himself was openly agnostic – and the music was beautiful. About ten years ago, I realised I didn’t know much about religion from an academic point of view, so I decided to fill that gap.

After about a year of reading and taking adult education classes at church, I realised there was nothing to believe and we left. My husband, who, like me, now identifies as an atheist, has since joined an Ethical Society and a Unitarian Church. I stay home and read the paper.

What was the original interest in clinical social work and psychotherapy for you?

I once had a job as an American Red Cross caseworker that I really liked, so when I was thinking about graduate school, I decided on Social Work. Also, I had taken what was meant to be a short-term job as a tour guide at the US Capitol.

After two years, the repetition started driving me crazy. In my boredom, I couldn’t help but notice how people reacted in groups and I wanted to understand more about that. …

Most of my work as a social worker was in alcoholism counseling, which involved a lot of group work, and employee assistance programs – workplace counseling and referral….

What about in qualitative research and analysis for you?

Qualitative research, which is conducted in the form of focus groups and in-depth individual interviews, seemed like a natural outgrowth of my work as a group and individual psychotherapist. It offered more variety, flexibility, and higher pay. What’s not to like?

Would you consider yourself socially progressive? If so, why? If not, why not?

Yes – it’s just something that I eventually realised about myself as an adult. My family of origin did not guide me in any particular direction. I found myself supporting liberal rather than conservative causes. Of course, this would apply to most people who choose to go into social work. We think of ourselves as being empathic and interested in improving society for people less fortunate than ourselves.

Social progressivism tends to involve women’s rights and secularism. If advancement of women’s rights and secularism seem like the right values and movements to you, what is their importance in the early 21st century in America to you?

I’ve seen huge advances in women’s rights in my lifetime and know that many more are needed, e.g., equal pay for equal work, protecting abortion rights, and continuing the fight for LGBTQ rights. As for secularism, of course, I support that as well, and also see it as something that is happening on its own. People are naturally leaving religion, in many cases thanks to the free-flow of information and emotional support they can receive anonymously on the Internet.

Secularism “happened” in Europe and is happening here in the US, albeit more slowly and with resistance from the strong Christian Evangelical movement. The clergy I interviewed are examples of people who left religion even though the initial decision had a negative impact on their careers and relationships.

What was the original research question and methodology conducted by Professor Dennett and yourself?

Excerpted from the proposal for our original research: “It’s understandable that atheist clergy would exist, considering that academically-trained clergy routinely learn about the mythical foundation of the Bible as part of their seminary education. 

What would allow clergy to present these myths as truth to their congregations and what causes some of them to reject this position? What other factors are involved when clergy “lose their faith?”

What price do they pay for this change of heart and what price does society pay? The effects of the cognitive dissonance needed to preach faith in concepts that clergy themselves no longer accept is unknown and requires study.

What was the conclusion of the original research?

There was no formal conclusion because it was a pilot study to gauge the difficulty in finding non-believing clergy to interview and to try to figure out how best to engage them in conversation about their experiences as their beliefs changed. The larger study, chronicled in Caught in the Pulpit: Leaving Belief Behind, also does not have a conclusion, but rather describes the experiences of non-believing clergy.

In Preachers who are not believers (2010) published in Evolutionary Psychology, you describe the spectrum of God’s definition, as follows:

frank anthropomorphism at one extreme – a God existing in time and space with eyes and hands and love and anger – through deism, a somehow still personal God who cares but is nevertheless outside time and space and does not intervene, and the still more abstract Ground of all Being, from which (almost?) all anthropomorphic features have been removed, all the way to frank atheism…

Actually, Dan Dennett wrote that part! But I agree with it. This is his formulation of the various ways all kinds of people define God. It’s not a specific finding of our research with clergy.

Does the elasticity of the definition of God support the unanimity and cohesion amongst the preachers and the congregation in church life? That is, everyone believes everyone else believes the same thing without believing the same thing.

I won’t opine on what people (members of religious congregations) I’ve never talked to in depth are thinking about but not saying. I can guess that among religious fundamentalists there is an assumption that clergy and congregants hold the same beliefs – the ones written as the inerrant word of God in their Holy Book.

More progressive congregations focus more on community and in acting in ways that reflect the goodness of their religion. Speaking from my personal experiences in two progressive Episcopal churches, exactly what people believe is not so important.

Can the research findings expand to local temples, mosques, synagogues, and cathedrals as well?

Again, I can’t say. In our larger study of 35, we did interview two rabbis, but we could not find any imams to participate. Anecdotally, in conversation with Jewish lay people, they don’t seem to think believing in “God” is important to being an observant Jew and were not surprised or concerned to learn that some Rabbis do not believe. Christians, in contrast, were often shocked and disturbed by the very concept of a preacher who did not believe.

The Clergy Project is intended to “provide support, community, and hope to current and former religious professionals who no longer hold supernatural beliefs.” What have been the notable impacts of The Clergy Project?

… I have heard from members that the forum discussions often involve members who left the clergy years ago who are now helping new people navigate their feelings, their relationships, and their plans for the future.

Another popular feature of TCP is the outplacement program, provided by RiseSmart, which helps clergy write resumes and find secular jobs. Carter Warden, a founder, was the first member to use the service, which helped him find a good administrative position in a state university near his home.

You edit the blog called Rational Doubt. It is a place where the “public and non-believing and doubting clergy can interact.” What are some emotionally touching aspects common to many of the stories from those told in either Rational Doubt or The Clergy Project or via your clergy research?

People go into the clergy to “do good”, but because of their changing beliefs, they feel they have to leave a profession which they otherwise enjoy and are good at. They may love the music, the counseling, doing “good works” in the community, and comforting the ill or the grieving. These are activities that don’t require belief in a deity, but that belief is expected of clergy. They are so sad to have to leave the good parts of the job behind, that many try to believe, or to act as if they believe.

Many suffer greatly in the process of realising they don’t believe. Many try mightily to hold on to their beliefs, going through periods of doubt that don’t return to belief (as is supposed to happen). They may consult many people or books in the process. Changing from belief to non-belief is not something that they ever imagined and when it starts to happen, it’s not something they actively want.…

On the positive side, when I asked research participants what they felt they had gained and lost as a result of their beliefs changing, they all felt they had gained much more than they lost, often citing being at peace with themselves and seeing and appreciating the world as it really is. I remember seeing their faces light up when they told me what they had gained, despite losses they experienced in relationships and income. It was very gratifying to know that they felt they had come to the right conclusion and that their struggles ultimately had great value.

Any recommended thinkers or authors on the subject of non-believing clergy other than Professor Dennett and yourself?

Many members of The Clergy Project have written their own books – Jerry DeWitt, David Madison, Fernando Alcantar, Drew Bekius (coming in 2017), Dan Barker, Bart Ehrman, etc. Also, Catherine Dunphy wrote a book in 2015 about The Clergy Project, called From Apostle to Apostate.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Interview with Terry Plank, Past President of The Clergy Project

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Rational Doubt

Publication Date (yyyy/mm/dd): 2017/03/30

Editor’s Note: As promised, here is another interview by the journalist who interviewed me for Conatus NewsThis time he talked to TCP’s most recent past president. I’ve known Terry for a few years now, but must say, I learned a lot I didn’t know by reading this interview. Maybe you will too.

========================

By Scott Douglas Jacobsen, Founder of In-Sight: Independent Interview-Based Journal and In-Sight Publishing

You published the story of the personal transition “from agnostic to believer to atheist” on The Clergy Project public website on October 25, 2014. In a prior time, you were a “Christian in the Church of Christ,” and earned an M.Div. at Fuller Theological Seminary and were a pastor in 5 churches. Since that time, other activities, initiatives, insights, and relationships could have developed for you. Let’s explore some of the updates. Those leaving a main source of communal and social activities tend to need a replacement. What have been some important developments in initiatives for the recreation of a social world for those transitioning out of pastoral duties, where you directly participate or indirectly advocate?

Terry Plank

I had no communal or organized social activities before joining the church after meeting and marrying a Christian. So, basically, I returned to my pre-Christian state. There have been stints in organizations like Rotary, our local semi-professional theatre, social activism, Humanist Society Board, but those were not a replacement for feeling a loss or seeking community, but commitments to the goals and objectives of a particular organization of meeting a need in our area. Except for the early years when our children were young, even my work in the church was not really based in any way on a desire or need for communal life, it was commitment to God’s work in the world.

Let me situate this, I grew up as an only child in a home where we had no social life outside of the three of us. I was very involved in theatre, music and such, but not out of a desire for relationships or being with people. I had few close friends in HS or College. Now, I’ve recaptured that triad with my wife and our dog! Actually, we have great relationships with our grown daughters and grandchildren, but they don’t live locally so it’s not a regular involvement in person. My wife and I are of like-mind in nearly everything and have a very meaningful relationship. That said, we are both introverts and value alone time greatly. She is a different kind of introvert, having many close women friends she spends time with. I, on the other hand, am kind of a gregarious loner, a personable and friendly recluse.

I have been very involved in leadership at TCP, most recently President of the Board. I have some terrific relationships with other TCP leaders and workers, but those are online, distance relationships centered around accomplishing the Mission of TCP.

As time has passed since the last report, any new insights into the post-pastoral life?

Basically, I just stepped back into a pre-pastoral life. Eventually, I began to study and read more about science, philosophy, history, Skepticism, Freethought, & Humanism. That didn’t strengthen my rejection of religion, just validated what I had discovered for myself trying to make sense of the Bible, myself, and reality.

What is the single greatest professional difficulty in serving the church as an atheist and leaving the church?

For me, there was no difficulty. I had a degree in Theatre Arts and a previous for another advanced degree and career in retail management before becoming a pastor and returned to that. Within a couple of years, I returned to Graduate School and became a psychotherapist, eventually moving on to consulting as a Search Marketing Professional and operating a wedding business. I retired from Search Marketing & still operate the wedding business.

What is the single greatest personal, emotional difficulty?

Dealing with aging and physical limitations due to having Diffuse Idiopathic Skeletal Hyperostosis & Arthritis. I don’t have the same mobility and stamina that I’ve had over the years. So, hiking is more limited, backpacking and snowshoeing are out. Experiencing my stiffness and limited mobility, walking/hiking looking down at the pavement, dealing with fatigue, it’s taking a lot of introspection on what it means to be human in the world. Fortunately, my mind is unaffected and as long as I slow down the pace, I can still do meaningful work at the computer and out in the world performing marriages. We still camp and I take road trips. I don’t fear death, but am aware each day that at 75 my life will end any day now, definitely within the next 20 years. That’s not something I dwell on, but it influences making decisions on how I want to live my remaining years.

Are the sacrifices different for men pastors than for women pastors?

I don’t know if you mean during ministry or after, but either way I’ve never had a relationship with a woman pastor so I don’t have any experience to draw upon.

Thank you for your time, Terry.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Interview with John Harkey Gibbs

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Rational Doubt

Publication Date (yyyy/mm/dd): 2018/04/20

Editor’s Note: Here is another profile of a Clergy Project member by Conatus News reporter Scott Douglas Jacobsen. Note that he cleverly noted and investigated an odd word that the former minister used in his Twitter profile.

=====================

By Scott Douglas Jacobsen, Founder of In-Sight: Independent Interview-Based Journal and In-Sight Publishing

Jacobsen: You published the story of your personal transition on The Clergy Project website on October 25, 2014. You described how you were in seminary, but became more involved in the Joseph Campbell orientation towards theology and mythological narratives and themes. You said you had been in ministry for 14 ½ years when you left it. What have been some notable activities in the last 2-3 years for you?

Gibbs: In the last few years, I’ve become more involved with The Clergy Project. I serve on its board and am the chair of the communications committee. I also am a screener. Screeners interview applicants who desire to become participants. Also, I’m working on a book whose working title is Recovering Humanity: Finding our hearts without losing our heads.

Those leaving a main source of communal and social activities tend to need a replacement. What have been some important initiatives for re-creating a social world for people transitioning out of pastoral duties, where you directly participate or indirectly advocate?

I agree that community involvement is often one of the main things that those who have left the church miss, and I (at least theoretically) support the idea of building secular communities. I have participated some with a local group of atheists, agnostics and freethinkers, but didn’t really click with it so much. I participate in several virtual communities, most notably The Clergy Project, where I have found much connection. I’m an introvert, so I tend to prefer intimate settings over more public venues. I have lived in the same city for over twenty years now and have friends, many of whom are atheists, who more than meet most of my social needs.

You use the term “Humanuality” in your Twitter profile, which you describe as “spirituality sans anything ghostly.” Before that reference, I never heard or read the word. What is it? Who invented it? Why is the neologism important for others, and for eventual common use?

“Humanuality” is a word I made up. It removes the root of the word spirituality, spirit-, and replaces it with human-. The word is intended to fill the void left when use of the word spirituality is abandoned. Not everything associated with spirituality is supernaturally spooky, but there are enough problems with the word to move away from it. However, humanuality is more of a shift in focus than a rejection of spirituality. It is more of an affirmation than a negation. The insertion of human- into the word is more significant than the removal of spirit-.

Any new insights into the post-ministerial life?

Yes, it is less about filling a void than it is about establishing a new equilibrium and finding a new identity. That can take a long time.

What is the single greatest professional difficulty you experienced in serving the church and then leaving the church?

Being a pastor is a role that roots itself deeply in the psyche and is thoroughly embedded in a fairly insular community. Leaving such a role can be very disorienting. And not being able to really use most of the social network I had built up made the career transition difficult. In addition, a lot of people are suspicious of former ministers. They either don’t like religion or they think something must be wrong with me for leaving.

What was your single greatest personal, emotional difficulty in this process?

I was left with a sense of failure for getting into ministry the first place (which felt like a mistake in retrospect), for how impaired I was as a minister due to a lot of inner turmoil, and for the years I spent pursuing a dead end rather than more promising avenue.

Are the sacrifices different for men pastors than for women pastors?

Women in ministry are more marginalized than men. I’m not sure what that means in terms of the sacrifices they make. I think men tend to have their identities more linked to how successful they are in their careers, so a loss of a career can be harder for men.

Thank you for your time.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Interview with “Scott” of Skeptic Meditations

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Rational Doubt

Publication Date (yyyy/mm/dd): 2018/04/27

Editor’s Note: Rational Doubt is grateful to have another Clergy Project member interview done by Scott Jacobsen of Conatus News. This one is a little different in that the member being interviewed is not what you immediately think of when the word “clergy person” comes to mind. Read on.

By Scott Douglas Jacobsen, Founder of In-Sight: Independent Interview-Based Journal and In-Sight Publishing

Scott Jacobsen: You published the story of your personal transition from being part of a monastic order called the Self-Realization Fellowship Monastic Order to not being a part of it. The story is on The Clergy Project website, dated May 27, 2015. You were known as Brahmachari Scott. Now, you’re just Scott (me, too). For those leaving monastic orders, what are important things to keep in mind?

“Scott”: It was a big deal to leave the Self-Realization Monastic Order (the Order or SRF) after 14 years. It was a pivotal decision in life. I joined the Order when I was 24, expecting to be a monk for the rest of my life. I took vows of loyalty, obedience and chastity. All, purportedly, for finding God and self-realization. My justification for being a monk was that purpose. But it was complex.

For reasons as complicated as life can become, I felt out of place. I realized the monastery was not for me. This wasn’t the end, though. In the most important ways, my journey unfolded when I chose to come back to the world.

Before leaving the Order, I spent months acclimating myself to the outside world. It was like dipping toes into cold water before the plunge.

Instead of attending the regularly scheduled monastic classes, I joined a local Toastmasters club. I practiced public speaking. Rather than turn my doubts and fears inward—as I did for decades, I visited an outside psychotherapist, and confided my hopes and fears to her. Before seeing that psychotherapist, I spent years weighing the pros and cons of staying in or leaving the Order. I built an underground support community of trusted current and former monastics, church members and biological family.

At the time, I had a motto:

“I’m not moving away from anything. I’m moving towards something.”

Something great, I hoped. I did not know, but I felt I was moving towards something great based on a vision. I was developing a plan for a new life. That energized me. The pain of feeling “stuck” was greater than my fear of leaving the Order. I was one of the lucky few. I escaped. When I say “escaped,” I mean physically and psychologically.

Many monks from the Order I lived with still live in the monastery. Many others left. However, some of those who left still psychologically stuck within the Order. The monastery is still with them. It is more important where one resides psychologically rather than physically, in my opinion, speaking now from over a decade of experience. Some people have the privilege to move. Several monks stayed in the Order who were instrumental in helping me become who I am today. For me, leaving the Order was about moving towards, rather than away, from something.

What are some expected difficulties—personal, familial, and professional—in transitioning out of a monastic order?

The difficulties included learning how to reintegrate into society. We had extremely limited access to the outside world. The monks were allowed to watch one movie a month, and even that was censored. The Monks’ Library contained only censored materials: books of saints and yogis, the LA Times newspaper and magazines like National Geographic and Sports Illustrated. Access to the internet, during my tenure, was blocked or filtered and our phone calls were monitored for ‘billing’ purposes. We were charged for long-distance calls, which discouraged outside contact. Censoring of our exposure to the world, we were told, was for our own spiritual development.

Life inside was like a cult.

Upon re-entry into the world, I felt woefully inadequate in practical matters of daily life.

To transition, I learned how to be an adult, and to be assertive, to negotiate and pay my bills. I had to reintegrate into society, rebuild my life, relationships, and start a career. When I left, I had no job, no home and no family to live with. I had to prove to myself that I could make my way in the world. Within two years of leaving, I enrolled in university and graduated with a bachelor’s and a master’s degree while working for a corporation.

Have there been substantial changes in the last 1-2 years?

Yes, after nearly 10 years at the corporate job, my department was eliminated. Since then, I started a successful business consulting practice. Also, I’m teaching at a local college, while looking for my next corporate job.

I was intrigued by your description of monastic life on the Clergy Project Website:

…monks didn’t just sit all-day chanting, praying, and navel-gazing.

Monastery routine consisted of meditation, classes, recreation, 9-to-5 jobs: ministering to a worldwide religious congregation at the Self-Realization Fellowship churches, temples, meditation centers and groups, and spiritual retreats. Each monk received $40 per month cash allowance, room and board, paid medical care, and all-you-could-eat lacto-ovo-vegetarian buffet.

You were working in rather extreme conditions. What was running through your mind? What is the insight gained since you left about monastic life, e.g. working conditions?

I was convinced by church doctrine and the spiritual mythologies. They stated that renunciation and self-sacrifice was an exalted path to God, self-realization and spiritual freedom. However, a few years after leaving, I was able to step back and take a stern look at the conditions of the Order.

In the monastery, I lived inside a closed, cult-like system. SRF is a Hindu-inspired meditation group.

The followers—consciously or unconsciously—buy into false premises taught by the church. Once one believes the false premises, it becomes easy to surrender to the work and spiritual routine for hours, days, weeks, months and years. You hand over control to teacher, guru, church or religion.

SRF puts a premium on meditation techniques as the highest way to spiritual development or self-realization. Examples of some of the premises we believed:

“You are unaware. Meditation is the way to unbroken awareness. If you are not fully aware, keep meditating. Or, you are a god, but don’t know it. Meditation is the path to know you are a god. If you don’t know you are a god, keep meditating. Or, you are asleep (ignorant of your delusion) and don’t know it. Meditation is the way to wake up from delusion. If you are in delusion, keep meditating.”

Now, I look back and regret having spent precious years in the pursuit of the Order’s false premises. But, better late than never, I outgrew them.

The Scientific American article was the linchpin to becoming an atheist within your social circle, friends and family. What seems to be the main reason for transitioning out of monastic life?

There’s so many reasons why I left.

Mostly, I needed to change and grow. The Order wasn’t about change or growth. Lord knows, I tried. Ultimately, the church and its leader were about perpetuating the revealed teachings of the teachers. I was lucky; I saw through the false premises of the church. I never regretted leaving it.

There are local agnostic, atheist, humanist, and freethinker organizations to provide support for people. How can friends and family give support?

Family and friends play a vital role in supporting people like me who leave extreme religions or cult-like groups. My family accepted me. I can not think of anything special that family and friends can do that is different that what true friends and family do: laugh, care, and do things together. Naturally, different friends and family serve different needs for us. It was most helpful for me to connect with a variety of people from different cultures or worldviews. Having a good therapist helped, I did not become a burden for friends and loved ones with my issues.

You created Skeptic Meditations as well. It is a general resource on skepticism with a blog. How can people become involved with Skeptic Meditations?

I created Skeptic Meditations to critically examine the supernatural claims of yogis, mystics, and meditators, and to muse and critique my experiences inside the SRF/the Order.

Christians have many resources to question and doubt, if they choose. After coming out of the Order, which is a Hindu-inspired meditation group, I found precious few resources for people like me who had left Christianity and questioned Eastern religion, especially yoga meditation. Skeptic Meditations explores the hidden, sometimes darker, side of yoga, mindfulness, and meditation.

Thank you for your time, Scott.

I’ve enjoyed your questions and chatting with you. Thank you.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Interview with Producer of Atheist Clergy Documentary

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Rational Doubt

Publication Date (yyyy/mm/dd): 2018/02/05

Editor’s Note: Here’s another Jacobsen interview, with great pleasure. It’s with Leslea Mair, of Zoot Pictures, the only person besides me who has done extensive in-person interviews non-believing clergy. Many of her subjects also participated in the Dennett-LaScola study. A major difference is that Leslea did her work on camera and made a documentary out of it! She was also able to do something I couldn’t — capture a wife’s reaction to a de-converting pastor husband. Fascinating. /Linda LaScola, Editor

*[This is a portion of the original post and is edited for clarity and brevity.]

========================

By Scott Douglas Jacobsen

Scott Douglas Jacobsen: Tell me about your family background. 

Leslea Mair: I grew up in Regina, Saskatchewan, out on the prairies. My family belonged to the very progressive United Church of Canada.

Nobody believed much of anything. You stand up and say the nice creeds, but you don’t put much into it. It’s all about how you interact with the world. The way you treat people. It’s basically,

“Try to be nice and try not to hurt anybody.”

I did have a relationship with a fundamentalist family in my early adult life, which was the first time I saw the more extreme religious end of the scale. I’ve always been interested in religious people because they believe in a way I don’t seem wired for.

Jacobsen: Can you expand on that? 

Mair: I think some people are more wired to belief and other people aren’t. If it doesn’t make logical sense to me, it’s not something I can put a lot of store by. As a young child, I thought ghost stories were pretty thrilling, but ultimately, I have say the evidence doesn’t stack up.

Some people are more inclined to be more evidentiary in their beliefs and others are more inclined to magical thinking.

Jacobsen: Can you recall any people or events that influenced you away from belief or away from the United Church of Canada?

Mair: I don’t think so. We never believed any of the supernatural stuff, so I guess you could say I’m a deeply agnostic or functionally atheist person and have been my entire life. I never shifted to or from religion at all, but I do find religious people interesting.

Jacobsen: Tell me about Losing our Religion, which is a new documentary film about people who have lost their faith.

Mair: The film is essentially about preachers who are not believers and what atheists do without a church community. The inspiration for it was general curiosity — a handy trait for a documentary filmmaker.

I read Dennett and Linda LaScola’s initial research paper when it came out, and I thought,

“Well, that’s interesting.”

I’d read lots of deconversion stories on atheist blogs, but hadn’t ever read a preacher’s deconversion story. A few years later they did a follow-up study and The Clergy Project was formed, making me realize that non-belief is affecting a lot of clergy, not just Christians. I contacted The Clergy Project, told them I was documentary filmmaker interested in pursuing this subject and they agreed to tell members about it.

Jacobsen: What have been some of the more difficult recollections of people transitioning out of pastoral life?

Mair: The hardest thing is you’ve got the panic of having to find a job and trying to redefine yourself. Because being clergy is not just a job; it’s an identity. Hiding your beliefs is very stressful. It’s tied to your economic, family and social wellbeing. It becomes overwhelming.

We followed a married couple, Brandon and Jen Murphy, through their life in the ministry and all the way to getting their lives back on track after leaving. It was a tough time for them. It was incredibly generous of them to let us in on a difficult part of their lives.

Jacobsen: How do people’s social relationships change?

Mair: When you stop believing, you’re still the same person you were when you were a believer. Just one of the details about you has changed. But people see the lack of belief, especially if you’re a minister, as a tremendous betrayal. They react badly a lot of the time. There’s a special cruelty saved for de-converts that’s ten times worse for ministers. But while a minister may have stopped believing in the supernatural, the way they speak, especially Evangelicals, may not change.

Jen in our documentary describes it as “Christianese.” It’s as if being part of a religious community seeps into us at almost a cellular level. We don’t even realize how invested we are with it or how it shapes us, even after we no longer believe in the supernatural.

Jacobsen: Gretta Vosper made the difficult transition in real time, in the national news.

Mair: Yes. Gretta is in our film! She is a member of The Clergy Project and has served on its board of directors. Gretta is interesting because she is still in the pulpit. She is not willing to walk away from it. Her United Church of Canada congregation is fine with it, but the larger church organization is not. This surprised me. Having grown up within the institution, it never seemed like we were heavily invested in belief anyway. I think a lot of progressive churches stand to gain if they could find a way to accept secular people into their congregation.

Churches are dying out. The numbers don’t lie. And the progressive churches are dying out faster than other churches. So they need to start embracing people who embrace science. Many churches do a good job of accepting science, but they’re still hanging on to those threads of the supernatural that don’t make sense anymore to a lot of people.

People seem fearful of taking the leap into the next thing, which Gretta is pushing them to do. Our film was reviewed in the United Church Observer. The review didn’t say anything about us being wrong, but it did mention that I lacked “nuance” in my view of religion. I found that incredibly funny because it’s like,

“I’m not going to attack you on the substance of what you said. I’m going to say you don’t get it.”

It’s similar to how a lot of church organizations reacted to Dan Dennett and Linda LaScola’s study on preachers who weren’t believers. They said,

“We knew that. It’s not a big surprise to us.”

But then they don’t want to talk about it.

Jacobsen: It seems like a situation where someone knows that a person they don’t like hasn’t broken the law, but they can say, “Well, they went against the spirit of the law.”

Mair: Yes, something like that. It’s a bit of a vague thing, like –

“I don’t like where you’ve gone with this.”

Jacobsen: What have some of the early reactions to the film been outside of the United Church Observer?

Mair: We’ve had actually quite positive reviews from lots of people. Surprisingly, I haven’t heard much from people who are religious, or from churches or people who are believers. What I get from people in the atheist community is they quite like the film. We’ve had lots of positive feedback. A few people who are pastors or former pastors have sent me messages, saying things like:

“Thank you for making this film, this is great. It was so nice to see a story that is partly like my story out there.”

People want talk about other ways we can organize ourselves into communities. What happens when you do stop believing? Where do you go from there?

We tried to have that conversation. We didn’t want to say that all religion is bad and religious people are stupid. It’s been done to death quite frankly. It’s not a positive message. It’s not something I was interested in exploring. But the idea of “What now?” appealed to me.

The more I talked to ministers who didn’t believe anymore, the more I realized they’re still ministers. Some of them, like Mike Aus, who started Houston Oasis, are continuing to be ministers in a secular way. I found utterly that fascinating. Bart Campolo is a humanist chaplain. There are people doing positive things outside of belief to provide what people have gotten from religion. It was so cool.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Conversation with Atheist Minister Gretta Vosper – Current Context

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Rational Doubt

Publication Date (yyyy/mm/dd): 2018/02/01

Editor’s Note: I think you’ll enjoy this update in the ongoing saga of Clergy Project member and United Church of Canada minister, Gretta Vosper. In a recent interview with Scott Douglas Jacobsen, she tells us about her thoughts on preserving and propagating the values (not the supernatural beliefs) that progressive religious communities have provided up until now. I think she has an important point. This interview is lightly edited. We thank Scott, who has posted here before, for sharing his interviews with the Rational Doubt Blog.

=========================

By Scott Douglas Jacobsen, Founder of In-Sight: Independent Interview-Based Journal and In-Sight Publishing
Scott Douglas Jacobsen: You have been a controversial in Christian culture in Canada, willingly or not. For those that do not know your background and activities, please fill us in.

Gretta Vosper: I am currently a minister in the United Church of Canada. This year marks the twenty-fifth anniversary of my ordination and I’ve been serving a congregation in West Hill – the very east end of Toronto – since 1997.

A few years into our work together, I realized that the church language I had grown up with was problematic. I had been taught to use such language to describe concepts and ideas that could be better described using plain English.

It misled my congregants to think I believed in a supernatural, theistic being called God, which I did not. It also prevented people without such beliefs from experiencing what I call the “off-label” benefits of the church community – belonging, recognition, affirmation, and an increased sense of well being that comes with those things.

After engaging my church community in a conversation about that dissonance, we began the work of creating a theologically barrier-free space. West Hill is now a haven for those who do not believe any religious concepts as well as continuing to serve those who believe, but do not need theological language.

Unfortunately, rather than my denomination recognizing that it had, over the past many decades, trained leaders to serve this constituency, my denomination chose, instead, to retreat to a more conservative theology.

In doing so, our work at West Hill became controversial among those who did not know what we were doing or why. Their complaints led to a heresy trial, which is currently being conducted under the guise of a “Disciplinary Review.” The end result may be that I am stripped of my credentials and no longer able to serve my community in leadership.

Jacobsen: You are involved in an organization called The Oasis Network. There is a brief statement of values on the website:

  People are more important than beliefs.

  Reality is known through reason.

  Meaning comes from making a difference.

  Human hands solve human problems.

  Be accepting and be accepted.

What does the organization do in the community of the formally irreligious or the formerly religious?

Vosper: The Oasis Network has grown thanks to people experienced the “off-label benefits” of church. They do not hold religious beliefs, but they want to create meaningful community. Also, there are others who have no experience of church who are also looking for a place where meaningful dialogue happens and deep friendships can be nurtured.

Each Oasis community operates autonomously but collaborates with all the others. Research indicates that in order to provide the kind of experiences that allow people to flourish, communities need to meet weekly; so Oasis communities do that. They can pick whenever they want to meet but most of them have found that Sunday morning is the best time – it’s not a school or work night and most people have it free.

Oasis gatherings replicate the church gatherings without the doctrine and, for the most part, without the religious trappings you’d expect to find in church. For instance, there is a speaker each week, but most Oasis communities don’t sing. They welcome a variety of local musicians who are happy for a gig with a really attentive audience.

West Hill still sings, because it grew out of a tradition that the congregation adapted beyond doctrine. So we sing songs and hymns that have no mention of God or Jesus but reflect the humanitarian values we espouse. And people don’t, of course, pray to an interventionist God but some of them – not all – like West Hill, allow for a time for participants to share stuff happening in their lives – good or bad.

And there is a coffee time when some of the most important stuff happens: people get to know one another, become involved in one another’s lives. It’s magical, if I can use that word!

Jacobsen: What is the relevance of such as organization now? How did you become involved with it?

Vosper: I think Oasis communities are filling a very important need in a world that is emerging from social experiments for which we cannot predict the outcomes. As I’ve noted, there are serious off-label benefits to religion related to personal well being. This may sound self-centered, but personal well being is related to our ability to engage in our communities and the world beyond our front doors. We have built our social democracies with the input of people who felt good enough about themselves and confident enough about what they had to offer that they engaged beyond their own “tribe” in the wider community.

Liberal Christianity transfers positive social values in a way that conservative iterations do not. As a result, the great liberal Christian institutions of the twentieth century helped embed those social values we cherish in our communities.

We are now watching the demise of those Christian institutions. And it is easy for those who do not hold religious beliefs to dismiss the death of these institutions as a good thing. But it isn’t. Liberal Christians helped negotiate the social fabric of our nation, mitigating the effects of the fundamentalist versions of its own story and the individualistic relativism of an unchecked libertarianism.

What the loss of institutions like United and Anglican Churches of Canada might mean for the future of Canada’s social democracy is unknown but I’d be willing to bet it will be a meaner, and less comfortable country than what I was privileged to grow up in. Also, it will be subject to the influences of those two powers – religious fundamentalism and individualistic libertarianism. That isn’t a pretty picture. So I think the loss of these institutions might be tragic.

Jacobsen: With a very rapidly growing, and often young, irreligious population in the country, what can or should be done to accommodate them? (e.g., developing secular or atheist churches, or Sunday Assemblies, or organizations such as The Oasis Network, etc.

Vosper: Building on my concerns for Canada’s social democracy, I think it is very important that we find ways to engage individuals in communities that present humanitarian values as central to each person and every neighborhood.

Liberal Christian institutions that are closing churches every week need to assess the cost of those closures which, as I’ve said, go far beyond their statistical and revenue losses. Perhaps their legacy could be using money from the sale of those buildings as an investment in the future. They could lay the foundations for secular communities like Oasis, by taking the ethos that those institutions have nurtured that define this nation, and craft it in ways that speak to and engage new generations and their emergent needs.

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

Bio: Scott Douglas Jacobsen, Founder of In-Sight Publishing and In-Sight: Independent Interview-Based Journal.

=====================

References

The Oasis Network. (2017). http://www.peoplearemoreimportant.org/.

Vosper, G. (2017). http://www.grettavosper.ca/about/.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

An Interview with Houzan Mahmoud — Co-Founder, Culture Project

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Dabran Platform

Publication Date (yyyy/mm/dd): 2017

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.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

The power of positive thinking

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The National Youth Internet Safety and Cyberbullying Task Force, Inc.

Publication Date (yyyy/mm/dd): 2018

Life can suck. Life can also be pretty darn awesome. In fact, the clouds are more often spread out with lots of sunshine and sometimes life gives you nothing but sunshine. 

The people who tend to get nothing done are those who sit around and complain, moan, blame others, engage in self-pity, and feel at odds with the world. 

Those who tend to get things done are those who have an optimistic outlook on the world because you have to think that the world can be better. 

So, the fundamental difference between the power of positive thinking and the weakness of negative thinking comes from the practical reality. 

Those who can get things done think that the world can be better than it was the day before. If someone keeps that up day after day after day, they are more likely to produce a world worth living in, because the world they produce is more positive than the prior one. 

It is a fact that the negative thinkers can sometimes think of themselves as hard-nosed realists. However, they are more often cynics, which is not to be confused with a realism. 

A realist will look at the situation and analyze it relatively objectively within the information that they have on hand at the moment. A cynic will give up any sign of problems. 

A realist will give up half the time because half of the time the situations do seem bleak. However, they maybe have limited information. 

Whereas, the optimist will continue forward in any case. So, in any of those cases of bleak and not bleak, the optimist will persevere and continue on to make that better world. The world needs optimists. That’s the power of positive thinking. 

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Physical and digital bullying

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The National Youth Internet Safety and Cyberbullying Task Force, Inc.

Publication Date (yyyy/mm/dd): 2018

Bullying, physical and digital, is taken as if a simple fact of life. It does not have to be a part of life. 

Even if one experiences it, you do not have to be a victim to the circumstance. You can overcome the associated difficulties involved in the kinds of the bullying received in everyday life and in professional life too. 

Say you are working at a fast food joint or restaurant, you begin to feel as though the boss is picking on you or a co-worker is being mean and vicious with you. The first thing to do is try to stay from the people who are the bullies. Or you can double-check and identify if this is really the case or if this is simply perceived.

They probably want some attention, and negative attention. They may feel insecure and need to take people down and so you become an unfortunate semi-random target needing taking down. If you are stuck with those individuals due to work constraints or to the particular context, then take a proactive and constructive attitude, this is a way in which to assert yourself in life. 

It can be a testing ground for developing those skills. You will encounter and experience difficult people in this culture. It is important to be able to deal with them and neutralize the situation in a proactive way to defuse the tension and continue on with your day, be of service to others who may encounter that person later in their day, and have that person feel respected while you defuse the situation as much as is reasonable in the context. 

This can be for digital or physical bullying. Physical bullying may be the pushing and shoving of you at work, or in public, or other areas of life. It becomes more direct. It becomes more physical in other words. 

However, you can report these people to the proper authorities in the school, in public life, or gain support from those around you at the moment to be able to defuse the situation. It is not a good idea to escalate an already obnoxious or unpleasant person who is being physically bullying. 

For the digital bullying, it amounts to the same the psychological state for a victim and victimiser here. However, the main issue comes from the asynchronous nature of it. That is to say the bully or you may leave a message at one point in time. 

Then you can receive it at a far distant or an immediate time after sending of the message. That is the nature of the digital media. It is asynchronous. 

It does not care about the particular time. If someone is continually bullying you, it is good to have a record of the bullying and to be able to then substantiate any claims made to the school authorities such as the vice principal or principal as well as police authorities if it is particularly inappropriate. 

Otherwise, as a general rule in life, you want to surround yourself with those who support you, love you, and vice versa.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

How to identify and overcome anxiety

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The National Youth Internet Safety and Cyberbullying Task Force, Inc.

Publication Date (yyyy/mm/dd): 2018

Anxiety is a modern problem. It can be a particular issue in youth. If you are a teenager, and if you suffer from the consequences of excess anxiety not channeled well, it can make the already uncertain, at times hellish, and the finding-yourself phase of life known as being a teenager even worse. 

Your thoughts race. Your blood pressure rises. Your heart rate increases. You feel the sense that the world is caving in on you due to all of the internally produced pressure. Often times, this is apart from real pressure. 

It does not amount to real pressure. It’s simply a subjective perception of the world that triggers anxiety and general discombobulation, physically and mentally. It can be very disconcerting. Some people, they can suffer over the long term from a generalized form of anxiety. It’s not a fun life. It is not a healthy life. 

The question becomes, “How do you deal with anxiety, especially in early life as a teenager?” in order to be healthier and have a better youth, you need to be able to stop and take one step back. Need to hold the escalation at the moment, need to take a step back, then you can begin by respectfully removing yourself from the situation of particular anxiousness. 

If you need to ask someone for the time, you can do so. If it just happens to be a triggering situation, you can simply remove yourself from it. You hold that right. Some basic techniques of dealing with the anxiety in the moment, if temporary, are to count from 10 to 1. 

Another is to take it deep breathes, breathing from the belly and the diaphragm, and slowly relaxing. It is crucially important to not have the additional stress involved from anxiety in daily life. Anxiety can impair school performance.

Anxiety can impair professional performance. A generalized anxiety can harm general performance throughout life. Because it detracts emotional and therefore mental resources needed to be able to handle things that life throws at you. 

Another important thing is to have a good support network, with her family or friends. If you have a good set of family members, you can confide in them to help quell some of the anxiety-producing things. It helps to talk out your problems, especially for the young guys out there where this is frowned upon – by themselves or others.

Talking it out, it is an effective methodology. If you have friends, and if you trust them sufficiently enough, you can talk to them as well. These are known as social and emotional skills. They are necessary for a higher quality of life. 

We all know the feelings of anxiety, but dealing with them takes practice. Those are some ways to know how to help with the temporary and the long-term versions of it.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Building your self-esteem in a changing world

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The National Youth Internet Safety and Cyberbullying Task Force, Inc.

Publication Date (yyyy/mm/dd): 2018

Everyone needs a pep talk once in a while or reason to get out of the bed.

If you want to build self-esteem, you will need to work within yourself. You should try to also work in community. The better ways to build self-esteem or to behave in ways that are deserving of them and are self-respectful. 

Self-esteem comes from doing things and thinking in ways, and so feeling in ways, that are most representative of your better self. Do you want to work to limit yourself, or expand yourself? Fundamental presuppositions around self-esteem are helpful. Because the development of the self comes from behaviours and thoughts. 

With thoughts and behaviour as the foundation for a proper self-esteem, the basis comes from within you. It starts with taking responsibility for your own actions and thinking. It has to do with what is sometimes termed the internal locus of control. 

If someone can develop in themselves a sense of control over what they can and cannot do, and if they can develop this within a framework of self-knowledge, they can begin on the process of self-discovery, and so greater self-esteem. 

Proper self-esteem comes from accomplishment not simply from thinking abstract thoughts. You have to be bold in enacting things in your own life. This is especially true for you younger men out there. If you’re driving a car, and if someone else has the steering wheel, you are living a life on the coast mode of the car. 

You are not driving your life. You are being driven. No one wants that but so few of us realize that. To simply have positive thoughts about yourself and to not take into account real successes and honest failures, you are, and to be blunt here, living in outer space. 

You need to get down to the dirt and live your life and have a plan for it. That basis of a plan and working towards especially a long-term plan provide a basis for a better life. As you begin to accomplish that, you will naturally develop a certain self-efficacy and self-esteem. 

It is an important part of keeping in touch with the real world while achieving things and so feeling a real sense of accomplishment and not simply an unwarranted sense of achievement. This is all part and parcel of proper and healthy self-esteem. 

You earn things. You feel better. One really effective way to feel better and achieve things is to do it in community. It could be a little church. If you go to a mosque, synagogue, or a Sikh or Buddhist temple, it could be any of those things. It could be a soccer club. 

It could be a yoga studio. All of these provide basis for community. Everything based on a common activity, at a minimum. When you work within that community and achieve something, whether being more flexible in a yoga position or donating time and finances to the food bank through the place of worship external community, you accomplish something for others and yourself with others. 

It is really that simple to feel self-efficacy and to develop that healthy sense of contribution to the community and self-esteem about being worth something. 

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

How to overcome adversity in life

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The National Youth Internet Safety and Cyberbullying Task Force, Inc.

Publication Date (yyyy/mm/dd): 2018

Hard times are an inevitability of life. You will encounter difficulties. You will be broken down. Somethings will go well while other things are going wrong. Life is an admixture. 

The main questions or issues to consider are how are you going to react to those difficulties when they arise. How are you going to also celebrate when the times are really good? 

Life will come in waves and sometimes waves will crash together and make a very difficult situation, those are flashpoints in a personal life. This makes it crucial to understand the nature of yourself in the relationships of the world.

The best means by which to overcome the difficulties or hardships in life are through assiduous personal development. The hard work in developing resilience. 

Resilience will stand you in good stead in times of difficulty. It’s a skill set, an emotional and social skill set, to allow you to persist in spite of the difficulties. 

Another way is to have a good and healthy social network. That network provides a solid foundation for people to fall back on who love you and who you trust and respect. 

In addition to that, you can look into professional help from counselors or psychologists or psychiatrists depending on the severity of the need at a time in life. 

The benefit of the first one is that it is free and it comes with the benefit of personal development. The benefit of the second option with friends and family comes from external sources when internal resources are not enough. 

The last one is helpful for severe cases, but does come at a higher cost, especially financially.

You never be able to avoid the hard parts of life. You will never have the opportunity for that one extended period of time, probably. In the country that we live in, you will have an easier time than most people. Nonetheless, you will have relative difficulties within the North American context at some point. 

It is extremely important to bear in mind the basics of health too. You need to be healthy. You need to focus on proper sleep for your age. 

You need to focus on quality and full sleep; that also means at a good time in a quiet place. There needs to be proper exercise with aerobics, strength training, and stretching. 

Also, there needs to be proper diet. If you are physically healthy, and if you’re mentally healthy, then you can withstand the difficulties in life that come your way better.  So, here you go: personal development, friends and family, and professional help, and sleep, exercise, and diet. 

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

The power of knowing your worth

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The National Youth Internet Safety and Cyberbullying Task Force, Inc.

Publication Date (yyyy/mm/dd): 2018

The immediate empowerment of yourself may come from the knowledge of your worth. This does not mean an excuse for undue self concern or absorption. Nor does this imply the unwarranted self assessment of being better than other people.

It may be true. However, what is the probability? The real power in knowing your worth comes from realistic assessment of yourself. You need to know your strengths. You need to know your weaknesses. You should understand the basis upon which you were able to perform well in the world. 

You should also know the ways in which you do not perform as well. On the ways to perform well, you should make a steady effort in maintaining excellence there. On the ways to perform not well, you should work to ameliorate the problem areas as you can. It is never easy. 

Nonetheless, the focus on strengths will be the greatest asset in your life because your strengths are where fewer people perform well.

This can lead to questions about personal worth. Your worth should be grounded in something. If you have an idea about yourself, and if the idea is simply theoretical, it detaches you from the real world. You can lead an unhealthy life because you lead a false one with it. 

Worth should be grounded in something. In particular, your worth should be grounded in things of lasting value, which do not necessarily equate to the more temporary things such as beauty and popularity. As you leave high school, and college, the looks and popularity will become less and less important as intelligence, conscientiousness, and morals become more important. In general, the best thing to inculcate in yourself and others, and if you have children then those, is character for a long and good life. 

Your worth should be grounded in character. My main advice about the power of your worth comes from knowing that you have worth and something that will last throughout your lifetime, which is your own character. You may not be the smartest. You may not be the prettiest or most handsome. You my not be the richest. You may not have the most status. However, if you have character, you can earn the love and respect of others, which will outlast, often, many of the more transient things of a person, of yourself. In that, you can find power and longevity of that power.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Overcoming peer pressure

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The National Youth Internet Safety and Cyberbullying Task Force, Inc.

Publication Date (yyyy/mm/dd): 2018

Peer pressure is both a good and a bad thing. The question as to the good of peer pressure inexorably comes with its bad side. To avoid the bad side of pressure is to, in essence, take part in the good of it, what is it, though?

It is, to me, simply the degree to which the social group influences your own perception of what you should and should not do, and then also how this leads to what you do. The good is what is good for you and the bad is what is bad for you. Then it is only a matter of how good and how bad on net based on the peer influence.

Let’s say you’re at a party, and you’re having a good time, but one peer or friend is known to be involved in illicit substances, drugs, and uses them before a safe age or more than a safe, responsible amount even if at a safe age, they offer the drug to you.

Do you take it? Or do you pause, reflect on the possible harms, and say, “No, thank you”? What do you do?

These are tough decisions at a young age. For those who are subject to the peer pressure of drugs, the possible harms are increases in fatalities or addictions, especially with the recent rise in the deaths associated with opioids connected with fentanyl.

Even those increase risks aside, the pressure of the friend is bad pressure because there are more harms than benefits associated with the peer pressure. Bad peer pressure is your friends or peer wanting you to do something that is not for your best interest in the long-term.

Okay, now, let’s switch up the script and have some good friends who come with you to the party and then the other drug-using peer is already at the party and offering the drug to you – bad peer pressure, but then your other friends who do not use substances or use them safely and responsibly come to your aid.

They decline on your hesitant behalf in order to help you. They give you boost, bolster you, to take the high road and support you in it, so you do not feel rejected while doing the short-term fun thing in favour of the long-term beneficial thing.

Peer pressure can be good or bad. But the point is to avoid the bad pressure, have good friends who have your back when the bad peer pressure can come forward, and so you can have a better time in the long-term.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Reliance on External Authority

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Skeptic Meditations

Publication Date (yyyy/mm/dd): 2018/03/25

An interview with a former monastic about entering and leaving Self-Realization ashrams. Here we talk about the traps of reliance on external authority.

Below is an interview with Scott of Skeptic Meditations.

By Scott Douglas Jacobsen of Conatus News and Founder of In-Sight: Independent Interview-Based Journal and In-Sight Publishing.

Scott Douglas Jacobsen: With regards to the tactics to keep members in a cult-like organization, what seem like the more prominent examples?

Scott from SkepticMeditations.com: There’s many tactics that cult-like groups, like Self-Realization Fellowship (SRF) Monastic Order, use to trap followers. First, is the ideal of renunciation, which is unrealistic and unlivable. The ideal of renunciation of self is a trap because its irreconcilable. No human can ever be totally selfless. Nor can they ever be perfect. Despite the claims by SRF members who idealize their supposed selfless yogi-guru and SRF founder Paramahansa Yogananda.

“I killed Yogananda long ago. No one dwells in this body now but God.” proclaimed Paramahansa Yogananda.

Another tactic used by cult-like groups is the practice of meditation techniques. Meditation is often prescribed as a means to enlightenment. Or, the path to some kind of exalted state of spiritual awareness. Why? Meditation is supposed to still thought, to quiet the mind, which is a way to kill the ego, to become selfless. Ultimately, disciples of SRF are indoctrinated that they ought to become like Yogananda or God-conscious. It’s another tricky psychological trap for followers.

Jacobsen: What runs through the mind of a believer to keep them bound to the cult or cult-like organization?

Scott: People in cult-like organizations are trapped in a double bind. The get trapped inside the prison of beliefs built with no-win communications designed to keep followers obeying the authority figure. (Remember the examples above of unlivable ideals of renunciation and irreconcilable beliefs in selflessness?)

Cult-like organizations, like SRF, implicitly or explicitly communicate to their followers:

“You are asleep or ignorant. Meditation is the path to awakening or knowledge of God. You are asleep or ignorant, so keep meditating.

You are ego/self-centered. Meditation is the path to ego destruction/self-transcendence. If you are not yet egoless or selfless, keep meditating.

You are racked with desires. Meditation is the path to fulfillment of all desires. If you are not yet desireless, keep meditating.”

The double bind is the inability to see the traps, for instance, that desiring to be desireless is desire.

In each of the above examples, the cult-like group keeps you psychologically trapped in the double bind. You keep meditating. You keep trying to follow the given techniques for enlightenment but do not still your thoughts or become enlightened (beyond a momentary and temporary experience). The teachers, teachings, and techniques are never to be blamed for fault, say the group. Your ego got in the way and that you just need to keep trying more. Essentially, followers in these groups are tricked into thinking they can attain some unlivable ideal and they keep going in circles inside the double bind. Filled with self-doubt and mistrust in self, what do you expect followers to do? They tend to surrender and follow even more the external authority–the guru and his cult-like group.

Jacobsen: How is the inculcation of self-doubt and reliance on an external authority part and parcel of the maintenance of the follower mentality in a cult?

Scott: Mental or psychological control is easy when people doubt themselves.

Cult-like groups and gurus use many methods to instill self-mistrust in followers. They patronize followers (treat them with kindness while betraying superiority). Or, they assume superiority (claim to know what’s best for followers). Or, they use methods that instill fear, guilt, or shame in followers which fill them with more self-doubt and self-mistrust.

Cult-like groups label independent thinking as “ego” and also devalue reason, analytical thinking, and personal feelings. Whereas, it is supposedly superior for followers to give blind obedience and selfless service to guru or external authority versus taking care of one’s self-interests, such as family.

In cult-like groups, if followers question any abuse they are told that it is spiritual “training” and it is beyond understanding in a rational way. “God works in mysterious ways”. And of course, they assume the leader of the group is attuned or at-one with God. So no one can question the guru’s or the group’s abuses without being ostracized or even excommunicated from the spiritual community.

The SRF monastic ashram environment is very closed. Everything the monks did had to be approved by the monk’s spiritual counselor or by the ashram superiors. Everything offered inside the ashrams the monks were expected to accept as if it was coming from Guru, from God. If you question or resist anything (even moldy cheese served in the dining room), then you’d be labeled as disloyal, egotistic, or self-centered. In this setup the SRF leaders and monastic superiors could do no “evil”, abuses went unchecked. Victims of physical and psychological abuses, like myself, endured for decades in the name of “training” wondering what the hell was wrong “with me”.

For years allowed the abuses because I too believed they were “training” for my own good. Eventually I saw through the control and manipulation and left the ashram. Though I’d left physically the abusive monastery, psychologically I’d retained many of the manipulative double bind beliefs in spiritual external authority.

Jacobsen: Even if there aren’t formal methodologies on some levels for the individual follower, how does the follower make excuses for the abuse and bad behavior of some of the leaders of some cults and cult-like organizations?

Scott: There are formal rules and vows of the SRF Order. I’ve shared these on my website. In addition, the SRF Lessons–which are available to the public for a nominal subscription fee–contain 100s of “official” SRF rules and procedures regarding “how to live”, such as following a strict vegetarian diet, abstaining from sex, and practicing esoteric meditation rituals.

There’s something called the “sunk-cost” fallacy. When we invest so much of our time, energy, and possibly money into something that is failing and we tell ourselves we can’t give up or we can’t cut our losses now. We try to convince ourselves if we persist in our efforts and beliefs (despite the evidence) that we will make a successful comeback and be a hero or a saint. Psychological investments, including attachments to the people inside the community, also plays a huge role in why followers have a difficult time escaping the traps of abuse in cult-like organizations.

Jacobsen: What is the general marketing that cults or cult-like organizations present to the outside world, i.e. the warning signs and signifiers of a potentially harmful organization?

Scott: Eastern, Hindu- and Buddhist-inspired, groups often use meditation techniques as a way to entice and keep followers. Meditation is scientized. That is, it is promoted as a practical and scientific method. Meditation practice is supposed to bring the faithful practitioner peace, material success and happiness, and ultimate enlightenment.

Cult-like ideologies also promote their unlivable, utopian ideals. Which are appealing to people who may be suffering or looking for something to fill the existential vacuum in their lives. People who are most vulnerable are those who are going through a challenging life transition. That’s why you often find young, college-age disciples who join cults. During college is when I first was attracted to SRF. By escaping into an idealized model of the world as “spiritual training” gives meaning to people who are confused or suffering.

Also, cult-like leaders and groups often claim to have special dispensations from God. Of course, each particular cult-group claims to have the “right” answers. Groups like Scientology often charge exorbitant fees to clear themselves of evil thetans through a method Scientologists call auditing. I recommend watching the documentary Going Clear: Scientology and the Prison of Belief. Many of the psychologically controlling and cult-like behaviors and tactics used by Scientology are also used by other cult-like groups, like SRF. The groups don’t differ in kind but only in degree of attempted control over followers.

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

Scott: Thank you for allowing me this opportunity to share my thoughts and experiences about what I believe is an important topic.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Trapped in Post-Christian Spirituality and Meditation Beliefs

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Skeptic Meditations

Publication Date (yyyy/mm/dd): 2018/04/21

Post-Christian spirituality and secularization of meditation beliefs in the West has transformed thinking God’s thoughts to thinking “right” thoughts, stilled thoughts, or no thoughts.

By Scott Douglas Jacobsen

Scott is the Founder of Skeptic Meditations. He speaks from experience in entering and leaving Self-Realization Monastic Order, a Hindu-inspired ashram headquartered in Los Angeles and founded by famous Yogi Paramahansa Yogananda. Here we talk about meditation beliefs, and Westerners who are Post-Christian and consider themselves atheist or spiritual but not religious.

Scott Douglas Jacobsen: You were in a cult-like group devoted to meditative practice and a monastic living. What was it? How did you become wrapped up in it?

Scott from SkepticMeditations.com: I was an ordained monk for 14 years in Self-Realization Fellowship Order, founded in 1920 by famous Yogi Paramahansa Yogananda. It is essentially a Hindu-inspired religion with a heavy blend of Christianity. I discovered SRF and Yogananda while I was in college. As musician, at that time, I was looking for ways to be more creative, more intuitive. To tap into the hidden, unknown creative powers within myself. At a party, when the band took a break I spoke to my buddy’s Uncle who was a Yogi meditator. He recommended I read Autobiography of a Yogi by Paramahansa Yogananda.

Long story short: I read the Autobiography and had a “come to Yogananda” experience. At the time I felt that everything I wanted was promised to followers of Yogananda’s teachings, which were articulated by his organization Self-Realization Fellowship (SRF). Within 12 to 18 months I ran away leaving college, job, friends, and family without notice to go live at SRF Hidden Valley Ashram. My aim was to see if I could be an SRF monk for the rest of my life.

After two years as a resident-lay disciple at HV Ashram I was excepted into the Encinitas (San Diego County CA) Ashram for postulant (bootcamp) training for new monks. I was transferred 18 months later to the SRF Mother Center, the International Headquarters, on top of Mt. Washington, in Northeast Los Angeles.

I took Novitiate vows within two years and three years later took Brahmachari vows. Each vow required of the monk greater commitment to the SRF monastic vows of loyalty, obedience, celibacy, and simplicity to God, guru, and the SRF. My dream to become a monk eventually turned out a nightmare. Fortunately, I was able to leave.

Jacobsen: How did you get out of it, following from the previous question?

Scott: As life gets, it was complicated. After a decade and a half of struggling to make the monk life work, I realized the monastery wasn’t the right place for me. What I needed was to grow, to try new things. During the last couple years, I’d secretly obtain and read books on escaping religious cults. Also, I hired a couple life coaches and talked over my challenges with a certified psychologist–all outside the ashram.

During my last few years in the ashram, I gradually worked up the courage and the resources to be able leave the Order, the ashram. Prior to leaving I cashed out my savings so I could rent an apartment in nearby Glendale. With the help of an ex-monk I bought a new car. I lined up some part-time work helping a friend in her business. What I discovered was the longer followers lived in the ashram the harder it was to leave. What held us from leaving were many fears: “Where will I go? What kind of work will do to support myself? Would the SRF’s threat of wandering lost in darkness for seven lifetimes for leaving the guru and his ashram come true?” Fears, at first, often shot through my heart whenever I thought of leaving the ashram.

Fortunately, my family and friends also gave me the psychological support I needed to leave. I’ve never regretted leaving.

Jacobsen: Now, with this foundation, the “I have been there” framework for this series. I want to delve into a variety of topics. For a first one, which was your idea in correspondence, the idea of post-Christian spirituality. What is it? Why is it a relevant, timely, and intriguing topic to you?

Scott: What I mean by post-Christian spirituality I’m referring to Western puritan ideals that transfer easily to Eastern spiritual worldviews, with aims of self-sacrifice, stilling thought, and emptying the mind. In the process of secularization, meditation turns from focus on god to mind cure. Post-Christian spirituality or secularization changes thinking God’s thoughts to thinking “right” thoughts, stilled thoughts, or no thoughts. As if having no thoughts is something attainable. (Most of our thoughts are preconscious and always will be. I wrote about reasons why our unconscious in inaccessible in my post Meditation techniques offer illusion of control). Secularized meditation practices are often based on authoritarian frameworks of enlightenment. This is why I called it post-Christian or Western secular spirituality.

Jacobsen: These explorations post-Western Christianity can lead to many areas including meditation, yoga, Buddhism/Hinduism, the New Age philosophy, and Eastern cosmology. What are some cognitive-behavioural traps from the post-Western Christianity explorer’s side?

Scott: Lots of booby traps. We will never escape them all. But we can perhaps avoid falling into them endlessly. Everyone must untangle their own cognitive traps themselves. Looking to authoritarian leaders quickly becomes a trap. Underlying our cultural indoctrination, our schools and family upbringing, is a framework of Protestant puritan ideals, or of enlightened authorities or scientists who have all the answers. We are products of the culture of the West. Having atheist or secular beliefs does not automatically free us from our own preconscious reliance on authorities within the Christian-Western religious lens. The modern moral or ethic “work hard and you will succeed” or “control your thoughts and you control your destiny” are beliefs which must be taken on faith (in other words, are scientifically verifiable and rooted in myth or secular-religious authority).

Jacobsen: What are some of the traps from those who wish to bring those post-Western Christianity explorers into their particular fold?

Scott: The scientific research into the benefits of meditation are inconclusive. There is not even consensus among researchers on how to define mindfulness. Mindfulness is one another one of those benefits we have to take on faith. For meditation is a creed based on a value system which cannot be measured objectively. Faith is required, even if it is a secular-religious faith in the scientific authority. Yet, many people scan and read only the headline that says meditation is beneficial for everybody. It takes time and effort to dive deep into a topic like religion, meditation, or spirituality or morality. Whatever. Those are just labels. I think we should not take headlines and labels too seriously without first doing our homework and diving deep into the authority and faith underlying our premises and assumptions.

Jacobsen: Any final thoughts or feelings in conclusion?

Scott: Well, I appreciate the opportunity to talk with you today. I enjoyed your questions and grappling with how to respond. I really like your conversational and interview style. I think back and forth dialogue is one of the best ways to try to understand ourselves and others. Thanks.

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

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Needs Fulfilled from Cults, and Benefits for Leaders and Followers

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Skeptic Meditations

Publication Date (yyyy/mm/dd): 2018/04/23

What are some of the benefits for ashram residents and their leaders? What keeps followers stuck inside an abusive relationship or cult?

Skeptic Meditations has edited the original for the article below.

By Scott Douglas Jacobsen

Scott, Founder of Skeptic Meditations, speaks from experience in entering and leaving Self-Realization Monastic Order, a Hindu-inspired ashram headquartered in Los Angeles and founded by famous Yogi Paramahansa Yogananda. Here we talk about some of the benefits of ashram residents and their guru-leaders. Also, we discuss the drivers that keep people stuck inside an abusive relationship or cult.

Scott Douglas Jacobsen: I want to take a 25-degree slant on the conversation around cults. What small benefits came from the extensive training found in the ashram?

Scott from SkepticMeditations.com: Yeah, you’d hope there were some benefits from spending a decade and a half of my life in an ashram. A few benefits were: I got exposed to people from all over the U.S., Canada, India, Australia, Ecuador, Argentina, Brazil, France, Germany, Italy, Spain, England, Scotland, and Ireland. Interestingly, other than India, there were no monks from other parts of Asia. Of course, the SRF monks in the ashrams were similar in their spiritual beliefs and renunciate worldview. But I got to enjoy traditional recipes from around the world.

Some other benefits while in the ashram: I learned to prepare and cook food, to cut hair, to grow herbs and vegetables. The ashram routine taught me how to be orderly and tidy, to clean toilets, clean dishes, and community areas of the ashram. The monks lived the cliche’ “cleanliness was next to godliness”. Mostly though the ashram rules and duties to clean and be orderly reflected the unlivable renunciate ideals of living a life of perfection, sanctity, and purity.

Jacobsen: Did any big benefits come to you? It seems odd to ask because the focus is on the negative, but, with a hint of humor, only a small percent of all things are ever all bad.

Scott: The monks, individually and in groups practiced meditation for four hours everyday. The monastic routine [1] forced me to introspect, to go within, to meditate and police my thoughts. There was nothing like a meditation chapel full of stilly sitting monks to force you to sit still, though often times my mind could be racing. Sometimes I quieted my thoughts. There were times when I had so-called mystical experiences. Many altered-states of consciousness I understand now have alternative explanations [2] that are more natural than supernatural.

Perhaps there’s no other human experience quite like living as an ascetic, like a hermit or a monk. Professional monkhood demands total self involvement. Taken to extremes monkhood becomes about being self-absorbed. Despite much rhetoric about how spiritual aspirants must be selfless and surrender ego to a higher authority, frankly my experience was most ashram residents were pathologically self-absorbed. We just relabelled self-absorption as spiritual, blissed out, or communion with God. Later I learned that meditation can sometimes have negative side effects [3], like depersonalization and psychosis.

When the honeymoon wears off, after the first two or three years, the routine in the ashram became mindlessly deadening. The ashram is a place where people go to let individuality, creativity, and intellect die.

Any benefits become traps. The ashram routine of meditation and renunciation stifled psychological growth. In the SRF ashram, developing intellect and self-expression is considered egoic. There might be a few exceptions but ashram residents had to seek their own secret outlets for creative self-expression. I remember one monk telling me he’d listen over and over to Jimi Hendrix ‘All Along the Watchtower’ to relieve his frustrations. Another monk got emotional outlet by listening to Opera. (Only SRF approved music was considered spiritual, and opera was not). Most long-time monks had to live a secret inward double life to cope in a stodgy ashram.

Jacobsen: What is the need fulfilled by the joining of a cult for those that do join them? What need does this serve?

Scott: Well for me, joining the SRF ashram and becoming a monk was a way to escape the world on the pretext of spiritual searching. It’s not that I was insincere in my search. It’s just that looking back I realized what I searched for was answers. The kinds of answers where I no longer had to search. No longer had to think or grapple with difficult questions. It was, in a warped way, an exhilarating freedom to hand over my authority and responsibility to a divine master and his spiritual predecessors who presumably had all the answers. All I had to do was follow, to obey, and everything would be bliss and roses. A culture of non-thought is rewarded with its own benefits. Ignorance is bliss: until disillusionment sets in.

Outwardly the ashramites presented themselves as pious disciples. As ascetics, hermits, monks they were special or different from most people in Western culture. Inwardly though the monks were no different really, or perhaps different in the worst ways, loaded with desires, neuroses, and insecurities. Renunciates are forced to pretend outwardly that everything is wonderful. Else their ashram existence is a sham. Outwardly monks had to present themselves as holy, pious, and pure. Inwardly though many monks felt empty or worse, doomed to suffer for the master, and unworthy of happiness in the present life. At first the double life of an ashram resident starts with little violations of ashram rules: They install a coffee maker in their bedroom (consuming caffeine is against the rules, even though chai tea was served on special occasions). They’d secretly install a TV in their room or sneak out to the movie theatre. Or, in some cases the vows of outward celibacy (no sex or romance with mortals) occasionally erupted into sex scandals. There were several incidents when renegade monks ran off with nuns and others who sexually exploited SRF lay members. (In this context, lay member is pregnant with double meaning).

I digress. Back to your question. The needs change for members who join these groups. Followers of cult-like groups join for idealized, starry-eyed, spiritual purposes: to transform the world, to bring techniques for self-realization to the planet, to spiritualize self and humanity. On the outside these motives for joining appear to be peaceful, harmonious, and noble. Inside though there is a psychological battle with many contradictions. Spiritual advancement is often equated with position, power, and authority over others in the ashram. Self-importance is tied to outward markers in how often one is recognized, promoted, or praised by the leaders or members. So the ashrams become a nasty breeding ground for bringing out the best and more often the worst, passive-aggressive behaviors, in residents. It’s a psychological trap that once followers invest in psychologically becomes difficult to get out [4]. It’s a very confused existence really because of the contradictions inherent in the unlivable ideals.

Jacobsen: Obviously, the main benefits of cults come to the leaders, whether finances, followers, or, apparently, people to have sex with for an extended period of time. These seem like casual observations of consistent phenomena. What seems like the main driver for the highest leadership in a cult?

Scott: In a recent blog post I wrote how the supreme leader-guru gains his superpower from his devotees. The guru needs disciples for his identity. The disciples need guru for theirs. The guru-disciple relationship is based and maintained in this power exchange.

Allegations of sexual impropriety are common among Hindu gurus in the U.S. The guru-disciple relationship is built and maintained on a power exchange and often by sexual attraction. Here’s some examples I will quote.

“Yogananda was also formally accused of impropriety by Swami Dhirananda in 1935 and Sri Nerode in 1940; these two men worked originally with Yogananda to spread Kriya Yoga” wrote Lola Williamson, a religious studies professor at Millsaps College in Jackson, MS and researcher of Hindu-based groups in the US, in Transcendent in America: Hindu-Inspired Meditation Movements as New Religion.

Yogananda was apparently never found guilty of abuses by a court of law. However, there’s been numerous out of court settlements and testimonies of disgruntled former followers.

One disillusioned female student of Yogananda wrote in a letter dated 1938:

“…After we started living at Mt.Washington [ashram], Swamiji [respectful for Swami Yogananda], whether at Encinitas or here, had me come to see him every night….On these nightly visits to his rooms he always had me lock the door or he did it; then all he’d do was either to sit and look at me or talk about his experiences with beautiful women on his tours and of sex….Before this time he had me take an oath of unconditional friendship to him promising never to reveal what he tells me to another person. He says there should be no conditions, no barriers between us now that I took the oath…He said I was creating a barrier between us by not letting him kiss me, or at least not wanting him to. He kissed me every time I went to his rooms after the first time although it was against my liking. Sometimes he tried to stick his tongue in my mouth but I wouldn’t stand for that! He says that nothing he would ever do to me could possibly hurt me but bless me since it was God manifesting through him.

“He has told me that any place his hand touches that person is blessed. At times he has placed his hands on different parts of my body and made suggestive movements to put his hand inside my dress and would have if I had not pushed it away. If he would do such things as this on just a few months friendship, what does he do with the girls who are with him constantly and wait on him like slaves?

One afternoon up in his office here at Mt. Washington we were sitting on the couch and he pulled me back on his big lotus pillow and kissed and held me so tight I had to fight to get my breath. This was not an unusual occurrence however. We had been discussing the barrier which he said I had erected by resisting him (he always brought this subject up until finally I got so sick of discussing it I refused to say any more on it) when he told me this about Jesus Christ. He said that a spiritual man can touch a woman and it won’t be in the physical plane. He said Jesus “had” Mary Magdalene in a certain way.”

These allegations are not surprising. I would expect disgruntled students to come forward to testify of abuses. No matter how sincere the leader-guru, students get used for the master’s own self-interest. The followers make the master. And the master needs the students. Whatever abuses occur within that dynamic of self-interest exchange between master and disciple [5].

Jacobsen: When it comes to followers somewhere in the privileged circle of the leader, what benefits accrue to them? Why do they keep following when they must see the hypocrisy and faults of the leader more closely than others at the bottom of the cult pyramid?

Scott: The inner circle of followers, those closest to the powerful leader, have much control of the followers further outside the circle. They often act as the conduits of the master. They have the information power over disciples who have lesser access to the master. I don’t believe followers can remain long in the inner circle of the leader if they focus on the leader’s hypocrisy and faults. There would be too much cognitive dissonance (inner psychological conflict) for the follower who disbelieves in the infallibility of the leader. Or, in some rare cases some monks or follower disciples might be able to go through the outer motions, pay lip service, while inwardly not believing in the teachings, doctrines, or edicts of the church and its leaders. The guru-disciple relationship demands total obedience to the master. Otherwise, it won’t work.

What keeps “followers” following the master or cult is complicated. The longer followers follow–especially an ascetic, renunciate, monastic life that is dependent on the church or spiritual organization–the harder it is to break free of the group. It’s extremely difficult for to abandon one’s entire psychological identity and the community that props it up. In the SRF ashram monks were given food, clothing, and shelter from the horrors of the “outside world”. Remember these groups, like SRF, paint the outside world and the people in it as dangerous or “evil”.

The Clergy Project [6] is a community of current and former religious clergy who no longer believe in god or the supernatural. As a member, I have heard many, many stories of clergy who can’t leave or who finally left but couldn’t without support from groups like Clergy Project, other former cult-members, family and friends. Having left a high-control group, the SRF ashram, I understand how difficult it is for followers inside these groups and the longer they stay inside the group the more difficult it is to leave. Is it really surprising that people stay in abusive relationships? Relationships are powerful and difficult to break from the longer we are in them and the more our identity (i.e. psychological survival) is tied to them. It is often an existential fight for survival to question or to break away from an abusive, long-term relationship.

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

Scott Douglas Jacobsen is the Founder of In-Sight Publishing and In-Sight: Independent Interview-Based Journal.

Notes

1 For more on the inside of SRF Order, read my post A Monks’ Ashram Weekly Routine.

2 There’s many natural explanations for mystical experiences. Read my post Re-Interpreting Mystical Experience.

3 My index of posts Adverse (Side) Effects of Meditation contains numerous examples and research studies.

4 My post Double Bind of Eastern Enlightenment goes into details about the psychological traps inherent in renunciate worldviews.

5 For more details, read my post Sexuality in Guru-Disciple Relationship. 6 The Clergy Project website: For current and former religious professionals without supernatural beliefs.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Existential Risks and Trauma of Leaving an Ashram

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Skeptic Meditations

Publication Date (yyyy/mm/dd): 2018/05/11

The closer members got to the supreme leader in the ashram the more it would break them. Even after leaving the group physically, many never psychologically escaped. It could take years, even decades, to recover from the trauma.

SkepticMeditations.com has republished the interview with edits from the original.

Interview by Scott Douglas Jacobsen

Scott, the Founder of Skeptic Meditations, speaks from experience in entering and leaving an ashram. Here we talk about existential risks for an individual leaving a cult, views of the world only knowing the cult, leaving psychologically and physically from the cult, places for transition, and some who never get over their trauma.

Scott Douglas Jacobsen: What bigger existential risks exist for the individual who leaves the cult, immediately?

Scott from SkepticMeditations.com: The more the group members lived in the ashrams the more broken was their self-identity. Their self-identity was dismantled and remolded to fit the image of the leader and group. Group members attached their existence to ashram identity, name, and position within the spiritual-organizational hierarchy.

Cloistered spiritual groups tend to rule over followers in an undemocratic and unequal way. Those deemed superior are those closest to the supreme leader [1]. Group members learn quickly how to compete for the leader’s attention and to climb the ladder of the spiritual-corporation. The ashram members sought power, position, and competition for the attention of the leader.

It is difficult to describe what a member feels and thinks after leaving their relationships within a group that for years or decades destroyed, then reformed and maintained their spiritual-ego or self-world identity. Members who leave the group psychologically first, before they leave physically, probably have lower risk of failing to reintegrate into society outside.

When you think about cults, the aim of the leaders and the members who join them, is to break down the former self-world identity. It’s presumed the egoic self is bad, wrong, or evil. In the name of spiritual training ashram residents allowed the leader and his henchmen to abuse, to break the self, the ego of followers.

In cults with an Eastern enlightenment-bent, the spiritual path is purportedly divinely designed to bring follower-practitioners to perfection, to realize self as Self, soul, or God or Nirvana. It doesn’t really matter what the ideal. For the external authority dictates the goal, the path, and everything in between. The ultimate devotee-disciple then is the one who is selfless, egoless, and thoughtless. There were many disciples of meditation gurus who I saw who had the thousand-yard stare. Shining eyes and toothy smiles but behind them was not themselves as individual personality but robots, parrots of the teacher-masters words and thoughts.

The aim of selflessness in the Eastern enlightenment sense is by degrees to offer one’s self in total service and obedience to the spiritual teacher. In the SRF ashram we called this attunement. The more we became like the leader or his ideology the more in-tune, spiritual we became. Gradually over years and decades of spiritual training our identity broken. Fashioned in the old self’s place is some new self made to fit the image of the guru and group.

To members inside the outside world is dangerous, evil, or deluded. To be close to the master-teacher is spiritual safety and illumination. The way to get close physically or psychologically (spiritually) was to kill the self and attune to the master. Psychologically cult groups break the member’s sense of self and then reframe follower’s self-world identity. Meditating, chanting, visualizing, affirming one’s Oneness or Unity with some Higher Power, these are cult-like practices. For when coupled with an ideology of seeking perfection or enlightenment the practices break down self-identity, corrupt the senses, and one’s ability to analyze and act independently.

Jacobsen: How does someone view the world if the cult or cult-like group is all they have ever known in life?

Scott from SkepticMeditations.com: Long-time cult-group members fear more than anything to leave the group. It was drilled into the monks in the SRF ashrams that we were special, chosen by God and Guru, just one more meditation away from ultimate self-realization. Divine carrots dangled with a spiritual stick.

The darker side of the story was that if we ever left the master-teacher or left the ashram we not only risked losing everything spiritually but were likely to wander in darkness, suffering, lost in delusion (Maya) for seven future lifetimes (future human incarnations).

The annihilation of self occurs when entering, staying, and leaving the cult. That is perhaps why many former members who leave cults hold onto the underlying beliefs that led them and kept them in the group in the first place. Psychologically it’s all one has known, the cult of an external authority. That’s why many who left the ashram joined other cult ideologies, such as Landmark Forum, Buddhism, spiritual but not religious, or energy healing.

We humans have a deep need to find meaning in a seemingly meaningless universe. Our cultures (cults: familial, social, economic, political, philosophical or theological) breed meaning.

I think this is why existential philosophers, like Nietzsche, declared God is dead and acknowledged that the natural world was a nightmare of horror tinged with moments of art and beauty. Men seek to escape from nature’s horror into an imaginary perfection.

When a member of the cult group, that pretends to offer the ultimate purpose of existence, when that member psychologically or physically leaves the group or ideology, that creates for him or her a crisis of existence.

Jacobsen: How can members who are thoroughly entrenched in the doctrine of the cult’s worldview leave mentally and then physically?

Scott from SkepticMeditations.com: Ashram members who left or who were asked to leave often were not able to leave psychologically. Meaning they did not leave behind the SRF ashram ideology. Which meant then that leaving the ashram physically didn’t make much difference to their underlying self-identity. The held psychologically onto their identity with the ideology of the group.

Several former monks who I talked with after I left, though they physically left the ashram, they clung psychologically to it. Their worldview continued to revolve around Eastern mysticism, spirituality, and meditation practices. They’d tell me their experiences in meditation prove the existence of kundalini (astral energies) awakened in their spine (a Yogic doctrine espoused by SRF and many Eastern-styled meditation groups), as if tickling sensations are deeply meaningful and proof beyond doubt.

How would they know those sensations are what they believe they are? Did they actually come to mystical experience by themselves? Or, did some external authority tell them about it?

Gradually, decades after leaving physically I finally psychologically left the ashram cult; I saw that what I’d believed in was a false doctrine. That the whole thing was a fraud, and that we’d simply been abused. It really hurts to admit that. But to admit I was a victim of abuse has helped me to process, learn, and get through the trauma.

Jacobsen: Do halfway houses or safe transition houses exist for ex-cult members as with women who were victims of domestic abuse?

Scott from SkepticMeditations.com: I’m not aware of organized, physical safe houses for victims of cult abuse in the United States. Though there are some online support groups. In U.S. society, I think, pretends there are no victims of abuses.

Self-reliance is sometimes insufficient. Pick yourself up by the bootstraps, is the attitude in the U.S. society. Members who leave controlling groups or cults seldom get public assistance.

Perhaps the heartlessness of self-reliance is one reason why in the U.S. we have so many religious factions, fundamentalists, and cults vying for mindshare. And, why there is an endless supply of incoming and outgoing members to religions and cults.

So, for the most part, cult members in the U.S. when they leave the group, they pretty much are on their own. Some are fortunate to have supportive family and friends. But, as I noted above, many cult members abandoned or destroyed their former relationships upon entering and obeying the rules of the cult.

However, I do know of a few informal halfway houses for former religious clergy or cult-members to transition back into society.

The Clergy Project, a nonprofit for clergy who no longer believe in the supernatural, provide online resources and sometimes training and funding for former clergy to reintegrate back into society.

There’s Recovering From Religion that provides a toll-free hotline, but it is not focused on cults per se, but on people struggling to come out of religion (which as I mentioned above physically leaving a cult group is not the same as psychologically leaving the religion or underlying doctrine of the cult).

I’ve heard that Leah Remini, producer, and host of the TV documentary series Scientology and the Aftermath, is trying to organize a nonprofit to support Scientology Sea Org (e.g. clergy) who want to leave and to reintegrate into society.

When I left the Self-Realization Fellowship Order, never to return physically, I was fortunate to find the informal support of several members and former monastics of SRF.

Without their material (donations of household items to stock my new apartment) and psychological support (listening and understanding), I may have had a much more challenging reintegration back into society.

Or, if I had left without their support would have felt perhaps totally isolated and alone. (Self-reliance is mostly a myth. We rely on support from others, especially during our crises.)

I sometimes feel alone in my experiences but then I occasionally meet former cult members who I can identify with. More public conversation seems to be happing in the mainstream, but mostly alternative media about cult-groups and members who exit cults.

That kind of vulnerability, feeling isolated and alone, is often what cults and their leaders prey on and target in recruits. So whatever we as society can do to support our member I believe is extremely important for our societal, human, and natural survival.

Jacobsen: Do some never ‘get over’ their experiences, the trauma for example?

Scott from SkepticMeditations.com: Yes. It breaks you to be a committed member of a cult or psychologically controlling group. Members sign-up for the promise of spiritual training, which begins by breaking down the ego, self-identity. Those who take it deadly serious place their entire trust in God, Guru-teacher, and spiritual path. Those who don’t take the group so serious probably will not be broken.

The break-down of self at first can often feel exhilarating, ecstatic, liberating. But this breakdown and reshaping of self-identity through external authority is at best a waste of time, at worst dangerous. For me, I experienced the harms. And, the waste: the many years I spent meditating and in the group was precious time lost. Time that I can never regain. Time that I would’ve instead spent learning skills, building relationships, family, career, intellect, and so on. The ashram cult didn’t just take away my time or money; they robbed me of my right to experience my self-world as it is.

Many former members never really seem to get over their trauma. Many turn inward on themselves: to guilt, shame, or depression, sometimes suicide. The guilt and self-world break-down is by design. It is part of the conditioning, or spiritual training, underlying membership in psychologically controlling groups.

A huge motivation for my doing this interview with you is to speak out about the harms of such groups, to process my experiences, and hopefully help by telling my story and perspectives.

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

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Leaving Psychologically a Cult-like Meditation Group

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Skeptic Meditations

Publication Date (yyyy/mm/dd): 2018/10/21

Leaving, physically, an abusive group is not the hardest part. It’s leaving the relationship psychologically, recovering your psyche.

Our interviewer is Scott Douglas Jacobsen of Conatus News and Founder of In-Sight: Independent Interview-Based Journal and In-Sight Publishing.

Interview by Scott Douglas Jacobsen

Scott, the Founder of Skeptic Meditations, speaks from experience in entering and leaving an ashram. Here we talk about existential risks for an individual leaving a cult, views of the world only knowing the cult, leaving psychologically and physically from the cult, places for transition, and some who never get over their trauma.

Scott Douglas Jacobsen: What big existential risks are there immediately for the individual who leaves a cult-like group?

Scott from SkepticMeditations.com: Based on my experiences of leaving the cult-like ashram of Self-Realization Fellowship, I would say the big existential risks immediately upon leaving:

1) Feelings of despair and meaninglessness upon leaving the group.

A huge attraction for joining is the promise of ultimate meaning and purpose in life. Gurus and authoritarian leaders short-circuit or bypass our natural process of individually grappling, struggling, and resolving for ourselves the meaning or meaninglessness of existence. After I left and later read Nietzsche, Camus, and Kierkegaard I understood the value of seeing life and the universe as ultimately meaningless. Each of us ought to grapple individually with the meaninglessness of our existence, and create what meaning is in our lives. Otherwise, we either sink into emptiness and despair or mindlessly follow some external authority who tells us what our purpose in life is.

2) Leaving a cult-like group only physically.

There is leaving physically, which is perhaps easiest to see, to grasp. You split from the ashram and move out. Although the longer you are in the group the harder it is. In the ashram I lived members were given $40 a month total and were dependent completely on the group for food, shelter, clothing, and relationships or community.

Leaving the group psychologically is much more complicated. For reasons cited in my response in #1 above about our human desire to find ultimate meaning, purpose, answers.

The existential challenge of leaving a cult-like group includes:

Loss of psychological identity: Years inside a cult-like group makes followers ideologically consciously and unconsciously fit into the group’s doctrines or worldview. Leaving psychologically will likely take as many years as it did to stay in it to unbind the language, worldview, and subtle manipulations of the group.

Leaving the group physically is no guarantee of leaving the group psychologically. Close proximity to the group’s “headquarters” or “center” puts follower-disciples at greater existential peril psychologically.

Fear of not being “good enough” from being kicked out or leaving the group, not living up to the group’s ideals of spiritual or ideological perfection, obedience, and loyalty.

There’s an excellent collection of essays titled: The Guru Papers: Masks of Authoritarian Power by Joel Kramer and Diana Alstad which I recommend and have written about in my articles, including: Manipulation Techniques of Meditation Peddlers, Escaping the psychological trap of meditation techniques, and Double Bind of Eastern Enlightenment. 

3) I prefer to use the term “cult-like” instead of only cult. For cult-like encompasses the attributes of common behaviors, such as:

Unquestioning obedience to authority,

Promising ultimate purpose and meaning in life,

Dismissing or berating anyone who questions or challenges the group, leader, ideology.

Cult-like behaviors are on a spectrum. They are common in our society and manifest in degrees, like a bullfrog that is first comfortable in a cooking pot of lukewarm water. Gradually as the flame burns underneath and boils the water the frog is cooked. We are all born into cult-like influences. But each of us is influenced in various degrees by these external authorities.

Jacobsen: How can they — those for who the entrenchment and indoctrination are arguably the most thorough — leave mentally and then physically?

Scott: The way I left mentally or psychologically the SRF systems of undue influence was through a gradual, years-long process. I lived in the SRF ashrams as a monk for 14 years. I believe it took me the same amount of time, 13-14 years, before I was able to psychologically come to grips with what had happened to me. During those 13-14 years I was engulfed mostly in catching back up with decades of my life lost while living in a closed-cloister. I was reintegrating back into the world: getting professional training and experiences, going back to school to complete college education, building a home, paying the bills, and learning about being in the world outside the ashram.

The harder part, in hindsight, was unpacking the layers of psychological manipulations that go way beyond just one cult-like group experience, like SRF. I’m talking about layers of cultural and societal indoctrination since birth. The education of youth in being obedient to authority and so on. Of being raised Catholic and being asked to have faith in the Church, Pope, and God, Jesus. The whole thing about unquestioning authority feeds into an entire worldview, an existence, psychologically. Like a fish in a bowl of water. The indoctrination is the bowl but more critically the unconscious water all around the fish.

In some strange twist of chance, it actually was the fellow members of the ashram where I’d lived that allowed me to openly begin questioning ashram authority and the teachings of SRF.

The monks at that time started these encounter-like groups. We had begun to confront our existence, it’s meaning, individually within the community.

For instance, we would sit in a circle of maybe 10–50 monks and discuss questions such as:

If SRF ashram was an instrument to our feeling the bliss, joy, and love that our guru, Yogananda (1893–1952) promised followers-disciples then why were we mostly feeling fear, despair, and hopelessness?

Why were the leaders of SRF seemingly indifferent to our despair?

Could it be that the leaders and the organizational systems gained its very power over the fear-based systems of psychological controls?

These and many other questions were hashed out over a year or two by many of the SRF monks in the ashram. Until the SRF President and her lieutenants shut down the conversations and banned the open “encounter” groups. Also, the leaders of the encounter groups, the Spiritual Life Committee, were all replaced by compliant lieutenants of the President. And the President fired the two outside professional psychologists who had facilitated any encounter sessions.

Jacobsen: Do halfway houses or safe transition houses exist for ex-cult members as with women domestic abuse victims?

Scott: I’m not aware of any halfway or transition houses for members who leave cult-like groups. There are some members or former members from outside some cult-like groups like Scientology, SRF, or Mormons, who may temporarily take people into their homes, provide occupational training, or donate household items to members who leave the group to establish a home or place to live outside the group.

On Netflix sometimes you find some interesting documentaries. I remember one called Amish: Shunned that reminded me of my experiences in and outside the SRF ashram. Also, Going Clear: Scientology and the Prison of Belief also helped me process my experiences and see how disturbing are these cult-like behaviors.

Jacobsen: Do some never ‘get over’ their experiences, the trauma for example?

Scott: Correct. Some, perhaps most, if not all, who spent many years within high-control groups, may never get over the abuse or controls.

Why would we want them to get completely “over” it?

For me, the lessons I learned getting out of the ashram cult-like situation, both physically and psychologically, was perhaps one of the most defining experiences of my life, of my psyche. I learned so much that is nearly unspeakable. And, that continues to unfold. That’s not to say that I don’t regret living in the SRF ashram for 14 years. I do regret staying so long.

I have scars and trauma lurking underneath my psyche. On the outside I live a fairly ordinary life, with fairly unremarkable job, car, family, friends and accomplishments. Most of the people I know do not know I lived for a decade and a half in an ashram, cult-like group. Or, if they do know we seldom if ever talk about it. Perhaps it’s also my introverted nature that keeps me from speaking much about my experiences.

That’s why for me to talk or write about it is so healing. It allows me to process my thoughts and feelings. In some strange, macabre way I get fascinated as to what drives people to join, stay, and leave cult-like groups.

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

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Welcome to the New GNH Vice Chair, Jill Porter!

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Gordon Neighbourhood House

Publication Date (yyyy/mm/dd): 2017/03/19

A big welcome to a new member of the executive team, Jill Porter! She is a community development advisor at the University of British Columbia’s (UBC) Centre for Community Engaged Learning who also lives in the community served by GNH. Jill is the new vice chair for the advisory board. She has a background of over 20 years in non-profit, community and partnership development work.

Jill has worked in inner city communities through various non-profit organizations and government roles but for the past 5 years with UBC. “It was a new role when I began”, Jill said, “It was geared towards our Centre connecting with community organizations in different ways.” Through it, she found Gordon Neighbourhood House (GNH).

Over time, the relationship between GNH and Jill grew, especially since she lives in Vancouver’s West End. Her inclusion in the community was an additional pull for the position as well. Jill said, “I live there. I knew about GNH over the years through interacting with neighbourhood houses. It was a matter of reaching out.”

Jill had conversations with Paul and the team to look for ways in which the Centre at UBC, where she works, could collaborate with the GNH community. “I got excited,” Jill gushed, “I was inspired by Paul and the work that he is doing at GNH.”

Another attraction to becoming a member of the board for GNH was that she had “never been on a board of a community organization that was in my own neighbourhood.”

The role of vice chair of the advisory board for GNH is new. Board positions are traditionally 3-year terms. She is beginning her second term with this new role. “The first year I was on the advisory board, I was a member. The next two years, I was in a recording role.” Jill said, “I saw this as an opportunity to step up and take on more of a leadership role in the advisory board and help Paul and the CAB chair James Kim, with a lot of that work.”

When asked about the core value of GNH, she said, “What appeals to me, and what I believe the core values are, are inclusion, accessibility, reciprocity, just those opportunities around just being responsive and inclusive of the needs of community.” The values that support an organization to stay connected and in touch with its community.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Welcome to the New GNH Community Advisory Board Chair, James Kim!

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Gordon Neighbourhood House

Publication Date (yyyy/mm/dd): 2016/12/10

(GNH Community Journalist/Blogger)

Gordon Neighbourhood House (GNH) is thrilled to welcome the new Chair of GNH Community Advisory Board, James Kim! As part of the annual election for positions on the board of GNH, James will fill the position. The previous chair, Matt Schroeter, stepped down from the role to contribute to GNH in different ways. We appreciate the service of Matt and James.

James has been profiled in a previous GNH Blog post about the branding of the GNH, What’s in a Brand? Community Journalist Gavin Reid Explores the Gordon Neighbourhood House Rebranding Process. At the time, James said, “It is important to create a good first impression. A brand reflects personality and helps make it recognizable in different environments.”

James notes that the huge increase in visitors to GNH since 2012. James is curious about the world and the local, and wider, Vancouver culture as well, especially related to food. He likes to eat. He likes to cook. He likes to share meals. A perfect fit for the GNH community!

He has been associated with GNH for some time as the Communications Consultant (since November, 2012). Even before GNH, he knew Paul Taylor. He heard about the GNH when Paul became the executive director. “Gordon Neighbourhood House was also a good place for me insofar as the catchment area, which is the Downtown Peninsula,” James said, “I’ve been living here for the last 12 years. That worked out for me.”

For the role as the chair, James will be involved in meetings, fundraising efforts, meeting with the city, signing various documents for grants, and so on. “With certain types of grants, for example, there is a request that along with the executive director or staff at Gordon Neighbourhood House there is an indication of endorsement from the advisory board,” James said, “Usually, that would be the chair signing.”

James wants the board to be as inclusive and representative of the community members that GNH is integrated into as much as possible. He wants the conversation of poverty reduction and food security between the community, the city, and the province to continue. James stated that GNH is an important part of that movement to “try and make the world a better place.”

“It has to do with trying to keep the conversation going with a poverty reduction strategy, food security…for everyone from elders to students,” James said, “As part of that strategic goal I think GNH is doing a great job of speaking to the right people and hopefully making a bit of an impact.”

He described the community, and the energy that “informs and influences the GNH,” as his favourite part of the neighbourhood house community. That is, GNH is a community hub or a “home away from home.” James has been touched most by attending some of the volunteer events.

When his parents came to Canada in the late 1960s, they did not have jobs. They weren’t quite food insecure but options were limited. There was less of a Korean-Canadian community compared to today. And there was no such as a neighbourhood house such as GNH and its outreach programs. GNH is good because it can bring people in. “When I sit down with people, in some cases, I feel like it is revisiting an opportunity when we were young, or my parents were young,” James said, “I feel it is an amazing thing that we are able to do this, to be frank, with the limited resources that we have at neighbourhood houses.”

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

In Conversation with Joy Gyamfi, Young Ideas Program Assistant

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Gordon Neighbourhood House

Publication Date (yyyy/mm/dd): 2016/11/16

(GNH Community Journalist/Blogger)

Tell us briefly about your background – family, education, and work.

I was born in Ghana but have grown up and lived in Canada for the majority of my life. (16 years to be exact.) I am now a student at UBC, and I’ve mainly worked in the food service and retail industry before this position.

How did you find out about Gordon Neighbourhood House?

I’m a Co-op student, so I found out about GNH through the Summer Day Camp Leader position that they advertised with Co-op.

What interested you about us?

When I first found out about GNH I was mainly interested in finding a job but now that I’ve worked here for 5 months, I’m really interested in and proud of the fact that we are able to run so many programs that are low-cost and affordable.

Now, you’re working with Gordon Neighbourhood House. What tasks and responsibilities come with this position?

Now that my position has changed, I am a Program Assistant for Young Ideas. I essentially help plan events for people living in the West End area.

Where do you hope Gordon Neighbourhood House moves forward into the future?

Although GNH is well-known in the West End area, I hope that it can become a more recognized name outside of this community.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Gordon Neighbourhood House: What is a Neighbourhood House, and What Does It Do?

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Gordon Neighbourhood House

Publication Date (yyyy/mm/dd): 2016/11/12

(GNH Community Journalist/Blogger)

Short intro to GNH

Found tucked away in pockets of lively communities, neighbourhood houses are hidden gems enchanted with an ambience of hospitality and zest. Most might not know about neighbourhood houses. Indeed, they might not know their content and purpose. There’s a few in the Lower Mainland including South Vancouver, located on Victoria Drive; Mount Pleasant located on East Broadway; Kitsilano, on West 7th Avenue, and finally, Gordon Neighbourhood House (GNH), which can be found on Broughton Street. Many are associated with the Association of Neighbourhood Houses in British Columbia (ANHBC). We want to explore some of the aspects of a neighbourhood house through a case study in GNH. But what is a neighbourhood house? What is its purpose, and how can one get involved?

The ANHBC helps over 100,000 British Columbians with over 300 programs. These include child care and other family resources, support for seniors and youth, and even food programs. For examples, these can mean camping and community dinners. The ANHBC remains an overarching association for seven neighbourhood houses. Some of these have been around for a long time. For example, and to the case study, GNH has been around since 1942 in Vancouver’s West End.

The organization aims to facilitate community engagement and interaction. This is done through various programs for the development of the community by the community. Now, the key phrase “neighbourhood house” has more clarity. A neighbourhood house is part of the community and a collective effort for public engagement. This will include work with sister associations through bottom-up, or grassroots, organizing for diverse engagement to reflect the West End community.

Throughout the Lower Mainland, neighbourhood houses have become grassroots organizations that are constructed and developed, by, and for, the people of the local community. As with most bottom-up organizing, GNH is one of them.

Victoria’s and Scott’s Experiences

We have been to Gordon Neighbourhood House before, in different events. Scott attended in October for a Young Ideas meeting, which is, as per the title, an event for the organization’s youth wing. Victoria could make it for part of a community dinner, which was connected to the Vancouver Food Conversations event; part of GNH’s annual West End Food Festival. We found the experiences pleasant and informative, and the membership enthusiastic, warm, and professional. Our hope is that individuals will consider these hidden community resources right in their proverbial Lower Mainland backyard. In fact, they have numerous ongoing, upcoming, and annual events.

How to Get Involved/Upcoming Events

The GNH hosts a multitude of events and programs at its venue located on 1019 Broughton Street. Programs are available for citizens of all ages and backgrounds. Families and youth are supported through experiential learning that inspires not only intellectual, but emotional discovery as well. A Seniors’ Advisory Committee consisting of GNH members advises the GNH on improving the issues faced by seniors in the community and city. The GNH also hosts a Seniors’ Lounge every week from Monday to Wednesday, which is open for all West End elders to meet with old and new faces. Additionally, Seniors’ Out-Trips are organized to provide West End’s seniors with the opportunity to take part in the outdoors and diverse cultures in the Greater Vancouver Region, while socializing with other elders.

In GNH’s Young Ideas (YI) initiative, GNH acknowledges that a community is largely affected when its members experience loneliness or social isolation. With 48% of West End’s demographic being between the ages of 20 and 39, 41% of which finding it difficult to make friends, the YI organizes events, activities, and workshops to create opportunities for those between 20 and 39 to engage and forge relationships between West End’s community members. In addition to these programs, GNH also has a “Neighbourhood Small Grants” program and organizes “The Clean Team” in partnership with the West End Business Improvement Association to audit litter and work towards a cleaner neighbourhood.

There are two annual events at GNH: The West End Food Festival and the Vancouver Food Summit. The West End Food Festival is a multi-day event focusing on bringing public attention to various topics of concern in our food system, and using food to bring together community members to celebrate the diversity of food and cultures in the West End community.

The Vancouver Food Summit was an incredible and rare opportunity for individuals, community food practitioners, farmers, community leaders, academics, funders and activists and stakeholders to spend a day sharing experience and expertise, challenging assumptions, having difficult conversations and exploring how to deepen our collective impact. The interest in food in our city has gained significant momentum, in fact this year Vancouver celebrates the third anniversary of the Vancouver Food Strategy.

A key aspect of this work must be focused on a critical analysis of who is typically left out of conversation around our food system and why? The Vancouver Food Summit allowed us to collectively push ourselves to think about what an inclusive food movement looks like. Attendees chose between eight different panels throughout the day, involving discussions on eight topics central to Vancouver’s food movement. Topics included: the advancement of indigenous food sovereignty, a critical look at food banks, the efficacy of food policy at challenging poverty, the question of whether local food is inherently more just, accessibility as more than a ramp, and whether food waste was an opportunity or a curse. Using food to animate important conversations, GNH is a central hub for these activities.

Volunteer postings for GNH can be found on GNH’s website, and include a variety of postings; from yoga instructors to herb garden volunteers, to outreach and awareness volunteers. Becoming a volunteer for the GNH can be a very enriching and fulfilling experience, as well as an effective way to engage with West End’s community. You can become involved and donate to Gordon Neighbourhood House at their website. Note: there are restrictions on the kinds of material donations. http://gordonhouse.org/

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

In Conversation with Susanna Millar

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Gordon Neighbourhood House

Publication Date (yyyy/mm/dd): 2016/10/05

(GNH Community Journalist/Blogger)

What’s your brief background – family, education, and work? How did you find out about Gordon Neighbourhood House? What was your original interest in us?

My background and how I came to know GNH are closely linked. I studied social work and have always had an interest in agriculture. I had travelled and worked on several farms abroad as a WWOOFer (Willing Workers on Organic Farms) and always knew I wanted to incorporate this passion into my work somehow. Trying to connect my love of agriculture with social work seemed tricky at first, until I became familiar with the work GNH was doing around food and community. The GNH food philosophy was inspiring to me, and I felt this was a place where food could be grown locally with the community, cooked together, and shared over laughs. I am now grateful to be part of it.

Any suggestions for others to become involved with us? Any suggestions in ‘spreading the word’ via social media, word of mouth, newspapers, blog posts, articles, and so on?

We are always looking for folks to get more involved at the house. As cheesy as it sounds I truly believe there is something for everyone here. My suggestion is to check out our programs online or at the front desk, and if there’s something that interests you, sign up! We are also always hosting special events, so it is important to sign up for our newsletter and check out our Facebook page so you don’t miss those. If you see an event, post, or article that you like, chances are your friends might like it too- so be sure to share! GNH is a great place to meet new people, and I often hear stories of long lasting friendships that began at an event, in a program, or through volunteering. Don’t be shy…once you attend something you’ll be part of the GNH family.

You are a farmer and community programmer for Gordon Neighbourhood House. What are your tasks and responsibilities in that role?

As the farmer/community programmer I look after the GNH urban farms and community herb gardens around the West End. With 4 farms and 10 herb gardens to date, it’s safe to say I can’t keep up without an enormous amount of help from volunteers. The urban farm team is incredibly keen, and we go out each week to look after whatever needs to be done (weeding, watering, harvesting, and way more). Together we have learned how to maximize our space with salad greens, companion plant, troubleshoot with pests, and attract pollinators. Once the produce is ready it gets harvested and brought back to Chef Peter, or one of our many other food related programs at the house.

Gordon Neighbourhood House wants to make the West End a better place to “live and grow” whilst remaining “sensitive to the ever changing needs of the diverse groups of people” in the neighbourhood. What do you see as the importance of this message and work by Gordon Neighbourhood House?

Being a better place to live and grow means all people feel welcome in this space. When I say there is something for everyone here, it means we strive to ensure that each person who walks in the door finds something important to them: English conversation class, a new friend, a tasty meal with neighbours, or a treasure at the attic. It also means that this person has something to offer which makes this place grow alongside them: maybe they raise issues that affect seniors at the seniors’ lounge, or are looking to get their hands dirty at the farms, or find themselves starting a dance party at a Young Ideas event. With the West End being a fairly diverse community with a wide set of skills, interests and challenges, we see GNH mirroring such diversity in our programming and activities. This must also come with a commitment to critical conversations around how to make this community better in the future, and advocating to see that change happen.

Where do you hope Gordon Neighbourhood House moves forward into the future?

It is my hope that Gordon House continues to grow in the direction it is headed. I dream of a place with farms on all sides, food in all rooms, and conversation amongst all people. As I say this however, I am sitting at the front desk on a regular Thursday night at GNH and it feels pretty good. The Rainbow Soup Social is cooking up a meal for the Community Food Hub tomorrow and it smells amazing, “Mexican Fiesta soup” they say. In room 1 there’s a free documentary film screening about the Site C dam, with a Coast Salish welcome song and drum. A couple regulars are chatting in the lobby over some coffee, and curious people come and go from the thrift store. I just commented to someone that I hoped to pop in to see the film because “it’s pretty quiet right now”. If this is quiet, I think it’s fair to say we’ve hit a pretty high point. I trust it will continue to grow from here.

Thank you for your time, Susanna.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Linda’s 36th Anniversary!

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Gordon Neighbourhood House

Publication Date (yyyy/mm/dd): 2016/10/01

(GNH Community Journalist/Blogger)

Linda has been an integral part of the Gordon Neighbourhood House and West End community for over three decades. On behalf of our community, we want to express our deepest, heartfelt gratitude to someone not only indispensable to the community at large and to the individual lives influenced by her presence and interactions, but for playing a significant role in the growth of Gordon Neighbourhood House.

When Gordon Neighbourhood House opened in it’s current location at 1019 Broughton in 1986, HRH Prince Charles toured the house. Linda was there the day that he came to the house, in fact he shook her hand and commented on her important role at Gordon Neighbourhood House.

Paul Taylor said, “Linda’s laugh brightens Gordon Neighbourhood House several times thorough the day. You couldn’t miss it! It’s as much a part of this place as the walls are. Her commitment and dedication to her community is an inspiration to us all.”

Jim Balakshin said, “Linda is involved in so many aspects of Gordon Neighbourhood House. When we host events, Linda is often the first to arrive and will stay until everything is finished.”

Agata Feetham said, “Linda is a compassionate, kind, and loving person who truly cares about people. She is a hard worker and always willing to help anytime anyone needs it. Linda is a dedicated team player that everyone appreciates and she truly cares about Gordon House and the West End community. I am proud to call her my colleague and friend.”

Debra Bryant said, “Linda, you must have welcomed hundreds of newcomers into Gordon House and ANHBC. Maybe that’s why you’re so good at it. Thank you for warmly welcoming me when I joined a couple of years ago and for being part of the life of ANHBC for more than a third of our history.”

Thank you, Linda, and happy GNH 36th!

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

In Conversation with Agata Feetham

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Gordon Neighbourhood House

Publication Date (yyyy/mm/dd): 2016/07/08

(GNH Community Journalist/Blogger)

Tell us about your brief background – family, education, and work.

I am originally from Poland. I moved to Canada when I was 8 years old with my parents and younger brother. We were very fortunate to have a smooth immigration experience and have been living in Vancouver since 1989. I went to UBC and got my Bachelor’s Degree in Psychology and then a Diploma in Guidance Studies (through the Faculty of Education). I have been working for Gordon Neighbourhood House for a total of 15 years and currently I am the Program Director.

How did you find out about Gordon Neighbourhood House? 

During my first year in University, I started volunteering at my local neighbourhood House (South Van NH) and there I came across a job posting for a child care worker at GNH.

What interested you about us? 

As a psychology student, I was very excited to gain experience working with children in a community setting.

Now, you’re the Program Director for Gordon Neighbourhood House. What tasks and responsibilities come with this position? 

As the Program Director, I oversee the majority of programs that are not food initiatives (we have a Director of Community Food Initiatives). This includes program coordination, program evaluation, and overseeing a number of community program staff that run and supervise a wide variety of programs.

How did you come upon, and earn, this position?

I took part-time classes throughout university so that I could work part-time and gain experience. I started working in different positions with children and youth (e.g. Out of School Care, Summer and Spring Break Day Camps, etc.) at Gordon Neighbourhood House in 2001 and 3 months after I graduated from the Diploma program in 2005, I was offered the position of Child, Family, and Youth Program Coordinator. Since then, my position and title have changed a couple of times and I now work with GNH as the Program Director.

Where do you hope Gordon Neighbourhood House moves forward into the future? 

My hope for GNH is that it continues to grow and expand the wonderful work that it already offers. I am extremely proud and honoured to be part of an organization and staff team that truly makes a difference in the lives of our neighbours. GNH is very dear to my heart. I have witnessed hundreds of examples over the last 15 years of how essential GNH is to making the West End a vibrant, healthy, and active community.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

In Conversation with Stephanie Shulhan

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Gordon Neighbourhood House

Publication Date (yyyy/mm/dd): 2016/07/19

(GNH Community Journalist/Blogger)

Tell us about your brief background – family, education, and work.

I’m from Calgary, Alberta. My family’s small but close. Growing up, I always loved having little family card game nights, dinners, going for walks in Fish Creek Park, and I still love simple dinners and going for walks with my family.

I studied Anthropology and Development Studies (in Calgary), and Integrated Studies in Land and Food Systems (UBC). I love studying and consider myself a life-long learner. Education isn’t just about school, and I learned a lot from the jobs I had while I was in school: I worked at a Drop-In Centre in Calgary and learned about how many of us don’t manage to earn a living even when working as many hours as possible, and then at Immigrant Services, which was eye-opening as I met new Canadian residents, refugees, and Temporary Workers with a huge range of life experience. In Vancouver, I loved learning about bees and pollinators during an Internship at UBC Farm, while I was studying issues of (popular) food culture and how we form our definitions of ‘good’ food.

How did you find out about Gordon Neighbourhood House?

I got connected a bit to other N.H.s during my work with the Think&EatGreen@School Project during my studies at UBC.

What interested you about us?

When I saw Gordon Neighbourhood House was hiring, I thought it looked like a fabulous opportunity. I liked its Food Philosophy, range and scope of projects, and the fact that it was so well connected with so many other organizations and initiatives.

Now, you’re the Community Programmer for Gordon Neighbourhood House. What tasks and responsibilities come with this position?

I see it as being mostly about making connections between people, programs, and resources, to respond to real needs/dreams of our neighbours. I help to connect a lot of great volunteers with opportunities to work on projects they’re interested in, share their skills and talents, and to connect with each other and with other members of the community. I like when volunteers and program participants can learn new things or make connections that help them in their personal and career goals.

Where do you hope Gordon Neighbourhood House moves forward into the future? I think we’ll keep building on our partnerships to reach more people. I’m excited to see more spaces downtown for Good Food initiatives, and to be involved in animating those spaces and helping to bring awesome people into those spaces so they can do amazing things.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

In Conversation with Matt Schroeter (Board Chair)

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Gordon Neighbourhood House

Publication Date (yyyy/mm/dd): 2016/07/11

(GNH Community Journalist/Blogger)

Tell us about your brief background – family, education, and work.

I’m from Washington State in the USA, and I’ve been living in Vancouver for a little over 8 years now. When I was growing up, I always wanted to be some kind of artist—I just wasn’t sure what kind!

I ended up getting interested in graphic design and got an Associate’s Degree from Centralia College in that. I then got really interested in film, and earned a Bachelor of Art’s Degree at the University of Washington in Seattle. I eventually found my skills more aligned with digital design, so I pursued a Master’s Degree up here in Vancouver—at the Centre for Digital Media.

Throughout high school and university, I was working as a photojournalist and doing freelance design work when it came up. Now I’m working at a small agency making apps and websites, mostly for healthcare and technology companies based in the USA. Outside of that, I’m constantly taking photos around the city, working on personal art/design projects, doing freelance design work, and volunteering with GNH.

How did you find out about Gordon Neighbourhood House?

I was brought into GNH by a mutual friend of Paul Taylor’s about 4 years ago. I was so interested in what was going on there, that I asked Paul how I could lend my skills in the best way. They really needed a new website at the time, and that was something I loved doing. I thought it was a great chance to help out the community and start getting involved.

What interested you about us?

So many things! I liked the sheer diversity of the programs and the people they served—from youth to seniors, and every age group in between. The friendliness of the staff and the willingness to open their doors to the people in the community was especially nice to feel.

Now, you’re the Board Chair for the Young Ideas Steering Committee, Young Ideas Communications Committee & Neighbourhood Small Grants Advisory. What tasks and responsibilities come with these positions?

Currently I’m the board chair for the GNH Community Advisory Board. I’m also member of the Young Ideas Communications Committee and GNH Fundraising Committee. Previously, I served on the Neighbourhood Small Grants Committee for 2 years, but this year I decided to give it a break.

Outside of reading and organizing materials for those meetings, I try to make it to as many events related to those groups as I can. For all of those positions, it’s really important to have a sense of what’s going on in the neighborhood. Making a habit of getting involved in the wide range of GNH events has been the perfect way to get that sense. Often I’ll go to the events as a photographer, and while I’m there I meet people from the community.

How did you come upon, and earn, these positions?

For the Community Advisory Board, I served on the board first—and was elected once the previous chair stepped down. For the other committees, I just expressed my interest to Paul once I heard about them. I’m always looking for new ways to help out GNH, and it’s been so fascinating seeing the changes from those different perspectives since I got involved.

Where do you hope Gordon Neighbourhood House moves forward into the future? First, I hope GNH can continue doing all these things it’s been doing. I think we’re incredibly fortunate to have a space, staff, and volunteers that make all of the current programs possible. Looking further, I hope that GNH can grow the connections it has in the community and in the city. Thinking about all the work GNH has done, especially around food—the potential to implement similar models in other neighborhoods is very encouraging.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

In Conversation with Chantal Denis

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Gordon Neighbourhood House

Publication Date (yyyy/mm/dd): 2016/07/05

(GNH Community Journalist/Blogger)

Tell us about your brief background – family, education, and work.

I was born and raised in Ottawa, and lived there until I left to attend Western University in London, Ontario. I started out in biomedical sciences but ended up graduating with a degree in psychology, with the goal of teaching primary French immersion. During the summer of 2012, I had a rather sudden change of heart and realized that I wanted to pursue food. Vegetarian at the time, I found a job at one of Ottawa’s most well known vegetarian restaurants, a pay-by-weight buffet called The Green Door. That was where my cooking career began and where I was first introduced to the kind of large scale cooking I now do daily. I spent 3 years working there, including while I was taking a post-graduate certificate in Event Management. Last summer, I cooked for a tree-planting camp and after that I decided, on a whim, to move to Vancouver in pursuit of a better life as a commuter cyclist. Only a month after my arrival, I was lucky enough to land a job as Vega’s Office Chef, where I prepare a daily vegan lunch for 100 employees at their headquarters in Burnaby. So far, my life on the West Coast has been pretty dreamy!

How did you find out about Gordon Neighbourhood House?

The weekend after I officially moved to Vancouver, I met a friend of a friend on a trip to Salt Spring Island. She lives in the West End and had been involved with GNH. She told me about the Nourish photo series and suggested that I be photographed. That photoshoot led to an in-depth conversation with Matt (the photographer and chair of GNH’s Community Advisory Board) about food philosophy. He introduced me to Paul and the rest is history!

What interested you about us?

I think the first thing that really drew me to GNH is the incredible energy of the space. It’s a hard thing to describe, but I suppose the best way to put it is that Gordon has very, very good vibes. After such a good first impression, what sealed the deal was the fact that Gordon’s food philosophy so closely mirrors my own. Their radical stance on food security really resonated with me and I absolutely love how community-minded all of their food programming is.

Now, you’re the Cooking With Chantal and Veggie Soup-a-Stars Coordinator for Gordon Neighbourhood House. What tasks and responsibilities come with these positions?

Cooking With is a plant-based cooking class that I have the absolute pleasure of teaching once a month. For this class, I am responsible for choosing a theme and then developing/selecting recipes that we will be making. Once all that preparation is done and the ingredients have been acquired, I am responsible for facilitating the 2-hour class with my goal always being to empower people to cook by providing as many new skills and laughs as I can.

Veggie Soup-a-Stars is a weekly community kitchen that is much more low key than the cooking classes. I am responsible for leading a group of amazing volunteers as we prepare a large meal Sunday evenings that will be served for “Meatless Monday” – a pay-what-you-can lunch program that usually attracts around 25 people. I don’t prepare recipes for this group but I do have to plan the menus and gather the ingredients. I am also responsible for weekly reminders to the group and coordinating things if I happen to be away for a weekend. During the community kitchen, I assign tasks and provide tips when applicable. We’ve developed into a really strong team and I am so impressed by how efficient we are and by what a lovely community we’ve created!

How did you come upon, and earn, these positions?

I feel very grateful that these positions were more or less created for me by Paul and Chantille. I expressed interest in getting involved with GNH and wanted to put to use my large-scale cooking experience as well as my passion for making plant-based cooking affordable and accessible. After a few chats with Chantille, they created these programs that were a great fit for me to facilitate as well as very complementary additions to the existing programming at GNH.

Where do you hope Gordon Neighbourhood House moves forward into the future?

I hope that GNH never let’s go of its radical food philosophy and keeps pushing the boundaries of the current food system in Vancouver. I believe that food programs are such an integral part of the work done by Gordon and I hope that they continue to evolve in a meaningful and community-minded way. I think that Gordon being involved in the creation of a Community Food Centre would be a huge step towards a better, more just food system in Vancouver.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

A Brief Overview of Humanism for Ghana – Rights, Frameworks, Culture, Exemplars, and Modernity

Author(s): Scott Douglas Jacobsen and Roslyn Mould

Publication (Outlet/Website): Assorted In-Sight (In-Sight Publishing)

Publication Date (yyyy/mm/dd): 2017/02/03

Rights

International women’s rights are, as such, global because there are no boundaries to the high ideals universally agreed to, at least on paper and stipulated in international declaration, by humanity at large. Violations in rural villages and urban metropolises are no different at root. Violations are violations.

Violations of women’s rights are violations of women’s rights regardless of race, creed, color, religion or irreligion, or political ideology. Humanism, as a democratic and rights-based life stance, overlaps with these stipulations. Any humanism, defined properly, will incorporate them into life as well as possible.

Same with Ghana. Ghanaian women deserve equal rights and status with men. All women deserve rights and privileges recognized at the international level in the Universal Declaration of Human Rights. Human rights contain women’s rights. Women’s rights remain distinct. In that, human rights and women’s rights remain distinct and substantially overlapping domains of stipulated rights in international documents from the United Nations. Let’s look at some of the examples.

Frameworks

United Nations Women (UN Women) follows numerous documents for guidance on the rights of women. UN Women is the organization of the United Nations devoted to women and girls. It developed from the international need of the implementation of international women’s rights for women’s advocacy, emancipation, and empowerment, and one can argue facilitated by the feminist ideological stances of the previous Secretary-General of the UN, Ban Ki-Moon. “I am proud to call myself a feminist,” Mr. Ki-Moon said.

The Convention on the Elimination of All Forms of Discrimination against Women (CEDAW), Beijing Declaration and Platform for Action (PFA), UN Security Council resolution 1325 on women, peace and security (2000), and some of the Sustainable Development Goals (SDGs) (and some of the previous Millennium Development Goals or MDGs, 2000 to 2015) hold import within the international context of the United Nations.

CEDAW remains devoted to the all UN Women programmes with over 185 countries party to the convention, which means in general agreement about it. The Beijing Declaration and Platform of Action (PFA) was adopted in 1995 at the Fourth World Conference on Women to enhance government commitments to women’s rights, where Member States of the UN decided to reaffirm and strengthen for the global review process that happens every 5 years.

This was reiterated by Member States of the UN at the review in 2005, 2010, and 2015. UN Security Council Resolution 1325 on women, peace and security (2000) had recognition of the ways women are affected by war in disproportionately compared to men. There was a reaffirmation within the document to increase women’s role in the decision-making processes for conflict prevention and resolution.

Following the partial fulfillment/non-fulfillment of the Millennium Development Goals by the international community (2000 to 2015), the Sustainable Development Goals were made active and effective for the Member States that remain part of them, which means most or all of them.

There are 17 new ones for the agenda with over 169 targets for the elimination of poverty in addition to combat inequalities with a distinct focus on prosperity promotion connected to the protection of the environment. Of course, international women’s rights links to Ghana as well. The Gender Inequality Index (GII) ranks Ghana 140th in the world in terms of gender inequality.

That’s low. This has implications for the economy, the political system, and women’s status with the country. Numerous sub-factorial rankings within the GII represent these facts such as the relative high maternal mortality rate alone at 380 maternal deaths per 100,000 live births, and the mean expected educational years for women at 5.6 years and men at 7.9.

These remain distinct disparities based on the societal disadvantage of women in terms of livelihood and life prospects. There have been inroads made with respect to Ghanaian gender equality and international women’s rights, but most societies seem to have longstanding cultures. Ghana has one, too.

Culture

Culture influences the implementation of women’s rights in Ghana too. In that, the perception of a woman’s proper place in society. The concept of the ideal female. The status of women tends to relate to the marital, religious, and parental status of the woman. For marital status, if the woman is not married to a man, and if she does have this officiated within a traditional parental and religious authoritative context, then the woman loses status within the perception of the community.

For religious status, if the woman is irreligious or of a discriminated against religious status, and if tied to the marital status, then the woman will be discriminated against in the concept of an ideal female. That is, a woman requires the legitimation of religious authority in both personal and professional life including marriage.

For the parental status of the women, if a woman does not bear children and raise them, and if the woman does not have a husband, and if a family for the woman is not in a religious context, then the woman loses respect and experiences pressure from the community to have children, become religious, and get a husband. The pressures and discrimination can be persistent, and at times painful, in daily life.

Exemplars

The major levers of power come from elected representatives. Votes are cast. The will of the people is put to the test. The societal preferences are then seen in mass. The sex disparity is readily foreseeable with the 140th placement in the GII, for instance. Ergo, the sex disparity in politics can, to some extent, be an indication of gender equality. First woman running mate, Brigitte Dzogbenuku, was the running mate for the People’s Patriotic Party (PPP). Also, another woman, Charlotte Osei, was the first woman selected as Chair for the electoral commission of Ghana.

She has been praised. People worried about declaring the man that selected her for president. People were happy with the way the election went. Ghana has never had a civil war. Conspiracy theories abounded about the election. The winner was obvious. There were rumors about the electoral website being hacked, but there is substantive evidence. The winner was the first woman flagbearer and founder of her party, NDP, and former first lady, Nana Konadu Agyeman-Rawlings.

Modernity

The clash between modernity and fundamentalist religion within the country is something important to humanists in the region because human preaches to the human rights and scientific worldview-oriented. It is a small sector of the Ghanaian population, but something deeply important for the maintenance of the global humanist movement within the localized context of Ghana.

The north of the country is mostly Muslim, but demographics are changing because people are seeing the Christian God as more ‘right’ than the Muslim God. The northern region in Ghana is one of the poorest areas. The Upper East, the Upper West, and the Northern region make the Northern part of Ghana. The Northern region is the biggest region in size in Ghana and is one of the least dense in population.

Each region has a regional capital. The biggest one is Accra. Basically, people wake up and can start a church, even on the side of the street. People don’t necessarily need to go to seminary or theological schools and train to become a priest, pastor, minister, and so on. The reason given is that the “Holy Spirit” works in mysterious ways. You do not have to be anybody. The new priests aren’t necessarily educated, or even need to speak English. This is dangerous.

The recently most popular is Daniel Obinim. He has been arrested. He is in custody because, finally, he had a church of hundreds of people, where he claimed to be an angel. He would do anything to stop anybody. But he was known to be originally selling yogurts on the street. Now, he wears colorful suits and has lots of money.

There were viral videos of him. He would say you’re going to get rich later, or you’ll die soon. Well if you get rich, then you give him money; if you think you’ll die soon, then you give him

money. And if you don’t get rich, then no problem, just another ignored miss. Jon Benjamin is the only British ambassador in Ghana. He is very Ghanaian, though. The main point is people really believe this stuff.

In the light of individuals believing the fundamentalist creeds, and with the cultural environment providing the possibility to start from the street, there seems to be the greater need for a humanist movement in Ghana, and external support from countries with more established humanist movements because of high levels of religiosity, subsequent discrimination against the secular, and difficulties faced in family life, employment, and political life for humanist in Ghana.

As this remains true for the general humanist Ghanaian community, it remains even more so for women, so women’s rights and human rights are tied together with humanism in a Ghanaian context. Whether from a humanist, human rights, or women’s rights perspective, we should share the common goals.

Bibliography

1. http://hdr.undp.org/en/countries/profiles/GHA

2. http://hdr.undp.org/en/content/gender-inequality-index-gii http://www.un.org/sustainabledevelopment/sustainable-development-goals/  

3. http://www.unmillenniumproject.org/goals/  

4. http://www.un.org/womenwatch/osagi/wps/  

5.http://www.unwomen.org/~/media/headquarters/attachments/sections/csw/pfa_e_final_web.pdf     

6. http://www.un.org/womenwatch/daw/cedaw/  

7. http://allafrica.com/stories/201609221321.html  

8. http://www.unwomen.org/en/about-us/guiding-documents  

9. http://www.unwomen.org/  

10. http://www.un.org/en/universal-declaration-human-rights/  

11. https://www.modernghana.com/news/740976/vote-for-women-in-the-2016-general-elections.html  

12. http://www.ghanaweb.com/GhanaHomePage/religion/Christmas-is-an-opportunity-for-non-believers-to-repent-497286  

13. http://www.ghanaweb.com/GhanaHomePage/NewsArchive/I-fired-warning-shots-Hajia-Gariba-497378  

14. http://pulse.com.gh/features/gender-inequality-why-are-there-so-few-women-in-ghanas-parliament-id4774663.html  

15. https://bettymould.wordpress.com/2010/11/29/‘towards-increased-women’s-participation-and-representation-in-parliament’/   16. https://appliedsentience.com/author/humanistservicecorps/

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Language Barriers in an International Fashion Market with English as the Main Language

Author(s): Guadalupe Garcia Jerez and Scott Douglas Jacobsen

Publication (Outlet/Website): Assorted In-Sight (In-Sight Publishing)

Publication Date (yyyy/mm/dd): 2016/12/26

The lingua franca of fashion is English. But what about speakers of other languages? There can be difficulties for them. What does this mean for fashion world, for them?

Modern fashion is synonymous with elegance. Paris is the new cradle of good taste and refinement. From the beginning, the ability to speak French was synonymous with modern fashion. But what has changed so far, especially with the new obstacles is communication in fashion?

Globalization governs the production system. It affects human interactions, means of communication. It influences lifestyles, promotes cultural exchanges, language too, e.g. “lol” for “laugh out loud.” In this, it becomes necessary to choose a universal language. A lingua franca that favors communication between people from one end of the world to the other.

We know most prevalent languages at the international level are: Chinese Mandarin (increasingly demanded), English, and Spanish. Where English is the language most requested by companies, with 89.5% over any other language, it is considered as the language of business par excellence. Equally in fashion, French was the main language; nowadays, it is considered a diplomatic language, which is in contradistinction to English. English is the new universal language.

Currently, in an international context, the main obstacle in fashion for foreigners is lack of proficiency in English, which implies limitations in fluent communication. That is, one being able to speak clearly without being limited by their level of English, or for doing a poor translation of their mother language.

It may lead to misinterpretations in meaning. That is why in many cases the essence of communication is lost and can be seen as, frankly, limited when it comes to making purchases, sales, creating and maintaining new contacts, and conducting good business negotiations.

On the other hand, when talking about certain more technical topics in which your vocabulary limits you considerably, the sense of the message you want to transmit is sometimes lost, or at least very limited. However, in the field of fashion, it is not as problematic as it could be in other fields, since the visual support here is very important, which considerably helps the understanding, where in many cases as the saying goes: ‘an image is worth more than a thousand words.’

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

What Can We Do About Suicide?

Author(s): Scott Douglas Jacobsen and Nicola Young Jackson

Publication (Outlet/Website): Assorted In-Sight (In-Sight Publishing)

Publication Date (yyyy/mm/dd): 2016/12/10

So, what’s the deal with suicide? Mental health continues to be a growing concern in the UK with the increase in suicides for men and the attempts for women with both populations having not equal, but different, problems (Mental Health Foundation, 2016a). Each suicide is a tragedy, ripping apart the lives of people around the victim.

For women, they attempt suicide much more than men (Good, 2016). For men, they attempt and complete suicide much more than women (Ibid.). These need to be discussed more in a calm, sober way. We can then work on solutions to these major health problems, as mental health and medical professionals work on them every day. An ill-functioning brain is a medical and healthcare issue as much as an individual, physical, and social issue.

Let’s look a little deeper into who are the people that are choosing to take their own life. Around twice as many men than women take their own lives. Of those men, unemployed are 2 – 3 times more likely to take their own life. Research by Samaritans has found that men who have experienced social disconnection, relationship breakdown, and mid-life challenges are 10 times more likely to take their own life.

Mental health and illness reflect opposite sides of the output of a physical structure, the brain. All structures imply functions. There are genetic factors for the structure, and function, of an organ within a species. Also, there are individual differences within a species. The brain and its associated mental states are the same. There are environmental influences too. Those relate to mental health/illness. For much of our species (Homo sapiens) recent evolution, it was in favor of a life spent as a hunter-gatherer.

Modern environments come with associated problems in the lives of individual United Kingdom citizens. These count as risk factors. Many of the risk factors for suicide include:

  • drug and alcohol misuse
  • history of trauma or abuse
  • unemployment
  • social isolation
  • poverty
  • poor social conditions
  • imprisonment
  • violence
  • family breakdown. (Mental Health Foundation, 2016b)

Suicidality, like all mental illnesses or symptoms, can be treated. They need to be identified, targeted, and treated in a compassionate and timely manner. For mental illness, there are some general preventatives. According to the Mayo Clinic in Mental Illness: Prevention (2015), some of the basics for mental illness prevention are as follows:

  • Pay attention to warning signs. Work with your doctor or therapist to learn what might trigger your symptoms…
  • Get routine medical care. Don’t neglect checkups or skip visits to your health care provider, especially if you aren’t feeling well…
  • Get help when you need it. Mental health conditions can be harder to treat if you wait until symptoms get bad….
  • Take good care of yourself. Sufficient sleep, healthy eating and regular physical activity are important. (Mayo Clinic Staff, 2015)

No certain means exist to buffer against mental illness, and indeed suicidality, completely, but lifestyle interventions can be effective in personal life. And if things become too difficult, a focus on immediate contact with a healthcare provider is an important step for appropriate professional assistance where lifestyle practices fail.

But what are some of the lifestyle practices? First, you can get up. Sedentary lifestyles decrease overall physical strength, endurance, and flexibility. Active lifestyles increase overall strength, endurance, and flexibility.

Second, you can get more sleep. Sleep is an important part of health in addition to mental health (Mayo Clinic Staff, 2016). You can take into account a consistent sleep schedule and relaxing prior to bed for a good night sleep. There are some sleep aids accessible over-the-counter. Even so, they should not be used in the long-term. In summary, suicide is a multifactorial condition.

Gender, age, culture, lifestyle, diet and what is happening in a person’s life, are all factors that can contribute to such a devastating result. It is important to be aware of potential causes, signs and symptoms. Keep an eye on people around you. Be there for friends, family, neighbours, colleagues, and acquaintances. It is the duty of us all, to be there when others are at risk.

Bibliography

1. Samaritans. (2016). Suicide in the UK and ROI. Retrieved from http://www.samaritans.org/about-us/our-research/facts-and-figures-about-suicide.

2. Marlene Zuk. (2013, December 17). Paleolithic: How People Really Lived During The Stone Age. Retrieved from http://discovermagazine.com/2013/april/17-paleomythic-how-people-really-lived-during-the-stone-age.

3. Mayo Clinic Staff. (2015, October 13). Prevention. Retrieved from Mayo Clinic in Mental Illness: Prevention.

4. Mayo Clinic Staff. (2016, November 16). Sleep. Retrieved from http://www.mayoclinic.org/healthy-lifestyle/adult-health/basics/sleep/hlv-20049421.

5. Mental Health Foundation. (2016a). Mental health statistics: UK and worldwide. Retrieved from https://www.mentalhealth.org.uk/statistics/mental-health-statistics-uk-and-worldwide.

6. Mental Health Foundation. (2016b). Suicide. Retrieved from https://www.mentalhealth.org.uk/a-to-z/s/suicide. 7. Samaritans. (2012). Research Report: Men and Suicide. Retrieved from http://www.samaritans.org/about-us/our-research/research-report-men-suicide-and-society.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Some Pro-Life as Anti-Human Right

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

Publication (Outlet/Website): Assorted In-Sight (In-Sight Publishing)

Publication Date (yyyy/mm/dd): 2016/12/08

Abortion remains contentious. Two vague positions dominate the discourse: pro-life/anti-choice and pro-choice/anti-life. The forward-slash indicating an “or” implies the respective opposition’s position implied view of them. That is, a pro-life position is seen as anti-choice; a pro-choice position is seen as anti-life, logically at least.

We could expound on a long, boring, and worn-out discussion on abortion and reproductive health alone. However, we will not; we will focus on human rights and international law focused on reproductive health, which emphasizes abortion for this brief discussion. We will not define pro-life or anti-choice as absolutes – too many abound. We will make the case for human rights.

As with Human Rights Watch (HRW) on abortion, HRW said, “…equitable access to safe abortion services is first and foremost a human right,” (Human Rights Watch, n.d.). That is, abortion equals a human right.

The Human Rights Commission of the United Nations affirmed abortion as a human right as well (Grimes, 2016; Flynn, 2016; Amnesty International, 2016). Abortion, as a service within reproductive rights and health, implies the on-the-ground impacts on millions of women throughout the world.

Continually, international human rights, and international women’s rights, connected to reproductive health and rights implies international law. Center for Reproductive Rights states:

In 2008, an estimated 86 million women had unintended pregnancies…Governments that prosecute and punish women who have had abortions penalize women for exercising their basic rights…International legal support for a woman’s right to safe and legal abortion are found in numerous international treaties…Laws that restrict abortion have the effect and purpose of preventing a woman from exercising any of her human rights or fundamental freedoms on a basis of equality with men…Laws that deny access to abortion, whatever their stated objectives, have the discriminatory purpose of both denigrating and undermining women’s capacity to make responsible decisions about their bodies and their lives…(Center for Reproductive Rights, 2011)

Where these are violated, the rights of women to safe and legal abortion, the international law is violated because the international rights are violated. Violations imply illegality; illegality implies its complement legality, and so legality implies laws, followed or violated. Pro-life positions, if defined by, premises in its argument on, restriction of women’s right to safe and legal abortion, equate to positions against human rights.

Some definitions of pro-life equate to anti-human right; some pro-life positions and actions stand in violation, in practice or theory, of international law. Pro-life positions seem dominated by conservative perspectives.

The nuances differ between those holding “pro-life” positions, whatever those happen to mean for them, and so ‘pro-life as anti-human right’ does not implicate all, even most, conservative (or other) positions on abortion. Most likely, some pro-life positions are anti-human right by the aforementioned reasons and ratiocination. Of course, sociological and economic factors count too.

Indeed, the rich countries, and wealthier women, can afford the reproductive health services, including abortion, more than the poor countries and women in poverty. Furthermore, lack of access to abortion associates with poverty for women as well (O’Hara, 2016).

Even so, it seems that, although the issue of abortion is contentious, women, and Western women in particular, are adamant in their refusal to be denied their right to terminate a pregnancy. The vast majority of the unsafe abortions occur in impecunious conditions, which remains the developing world (Cohen, 2009).

To illustrate this, in France, on the first of December, the French Assembly approved a motion that would criminalise websites that appeared neutral on the issue, but promoted an anti-abortion agenda and put pressure on women to terminate their pregnancies (Toor, 2016).

This has, inevitably, led to arguments on the right of freedom of expression, but the government sees that these groups are working in “a masked way,” deliberately trying to trick women (Chrisafis, 2016). Women have protested proposed restrictions on abortion in Poland (Jacobsen & Jackson, 2016). Others in Ohio in the United States (Ingles, 2016). Other women protested in London in solidarity with women in Ireland (The Socialist, 2016).

At the moment, the situation in Ireland is tenuous. In the republic, abortion is illegal and it carries a sentence of up to a life in prison – unless the pregnancy endangers the life of the mother.

But on Wednesday the thirtieth of November, the government agreed to compensate a woman for travelling to the UK to receive an abortion, the first incident of its kind. Amanda Mellet was offered £25,000 in compensation after being forced to travel to England in 2011 to receive an abortion after being told that her baby would not survive outside of the womb.

It is situations and individual narratives such as these that instigate serious reflection on women’s right for health and wellbeing, especially in the domain of reproductive services and health including abortion. In reaction to the restriction to “the first and foremost a human right” becomes the basis for outrage, letters, piecemeal reform attempts, even moderate to large protests or mass social movements at the extremes, the international stipulations state that this is such, not simply two writers or handfuls of individuals (Human Rights Watch, n.d.).

Bibliography

1. Amnesty International. (2016, June 9). Ireland’s ban on abortion violates human rights – ground-breaking UN ruling. Retrieved from https://www.amnesty.org/en/latest/news/2016/06/irelands-ban-on-abortion-violates-human-rights/.

2. Center for Reproductive Rights. (2011, October). Safe and Legal Abortion is a Woman’s Human Right. Retrieved from https://www.reproductiverights.org/sites/crr.civicactions.net/files/documents/Safe%20and%20Legal%20Abortion%20is%20a%20Womans%20Human%20Right.pdf.

3. Chrisafis, A. (2016, December 1). French MPs vote to ban abortion websites that intimidate women. Retrieved from https://www.theguardian.com/world/2016/dec/01/french-mps-debate-plan-to-ban-abortion-websites-that-intimidate-women.

4. Cohen, S.A. (2009, November 20). Facts and Consequences: Legality, Incidence and Safety of Abortion Worldwide. Retrieved from https://www.guttmacher.org/about/gpr/2009/11/facts-and-consequences-legality-incidence-and-safety-abortion-worldwide.

5. Flynn, D.J. (2016, June 10). The UN Declares Abortion A Human Right. Retrieved from https://spectator.org/the-un-declares-abortion-a-human-right/.

6. Grimes, D.A. (2016, February 1). United Nations Committee Affirms Abortion as a Human Right. Retrieved from http://www.huffingtonpost.com/david-a-grimes/united-nations-committee-affirms-abortion-as-a-human-right_b_9020806.html.

7. Human Rights Watch. (n.d.). Abortion. Retrieved from https://www.hrw.org/legacy/women/abortion.html.

8. Ingles, J. (2016, November 17). Abortion Rights Advocates Protest Against Pair Of Bills That Would Restrict Abortion In Ohio. Retrieved from http://radio.wosu.org/post/abortion-rights-advocates-protest-against-pair-bills-would-restrict-abortion-ohio.

9. Jacobsen, S.D. & Jackson, N. (2016, October 6). Black Monday – Women’s Reproductive Rights in Poland. Retrieved from http://www.conatusnews.com/black-monday—women-s-reproductive-rights-in-poland.html.

10. O’Hara, M. (2016, April 27). Lack of access to abortion leaves women in poverty. Retrieved from https://www.theguardian.com/society/2016/apr/27/contraception-abortion-access-women-poverty.

11. The Socialist. (2016, November 30). Repeal the 8th protest for abortion rights. Retrieved from http://www.socialistparty.org.uk/issue/927/24040/30-11-2016/repeal-the-8th-protest-for-abortion-rights.

12. Toor, A. (2016, December 2). France moves to ban misleading anti-abortion websites. Retrieved from http://www.theverge.com/2016/12/2/13816434/france-abortion-websites-ban-law.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Tankers Can Tank Cultures

Author(s): Scott Douglas Jacobsen and Zachary R.W. Johnson

Publication (Outlet/Website): Assorted In-Sight (In-Sight Publishing)

Publication Date (yyyy/mm/dd): 2016/11/07

Indigenous populations throughout the world work within longstanding cultures, or remnants thereof. International agreements provide substantiation to preservation of their land, culture, religion, and language. In North America, terms and phrases can be “Native American” as well as “American Indian, Amerindian, Amerind, Indian, aboriginal American, or First Nation person” (Pauls, 2016). Two major documents and three United Nations bodies, in the international community, and two sections (at least) from the Canadian Constitution and the Charter of Rights and Freedoms hold substantial weight – and if not, then should – within the nation.

First, internationally, the United Nations Declaration on the Rights of Indigenous Peoples (2007), or UNDRIP, is guided by the UN Charter, which affirms the equality of indigenous peoples, affirms their contributions to global civilization, shares concern about the injustices against Indigenous peoples, recognizes the need for respect of Indigenous peoples (as with all peoples reflected in the UN Charter, too), acknowledges prior documents instantiating rights, expresses being convinced about the recognized rights of Indigenous peoples as fundamental to peaceful cooperation between Indigenous peoples and the State, and solemnly “proclaims the following United Nations Declaration on the Rights of Indigenous Peoples as a standard of achievement to be pursued in a spirit of partnership and mutual respect” (United Nations, 2007).

The declaration opens in this tone and reiterates this throughout itself. As well, another document emerges from the work of the International Labor Organization (ILO) from 1989. The International Labor Organization C169 – Indigenous and Tribal Peoples Convention (1989) covers ‘land, recruitment and conditions of employment, vocational training, handicrafts and rural industries, social security and health, education and means of communication, contacts and co-operation across borders, administration, and general and final provisions’ (ILO, 1989). For the purpose of this article on tanker spills, the impacts of tanker spills connect with both the United Nations Declaration on the Rights of Indigenous Peoples (2007) and International Labor Organization C169 – Indigenous and Tribal Peoples Convention (1989) (United Nations, 2007; ILO, 1989).

In addition, an advisory body of the United Nations entitled the United Nations Permanent Forum on Indigenous Issues (UNPFII or PFII) reports to the United Nation Economic and Social Council (ECOSOC) with the first appointed president, Chief Ted Moses of the Grand Council of the Crees, from Canada (Division for Social Policy and Development of Indigenous Peoples, 2016). The UNPFII is one of three UN bodies. The others are the Expert Mechanism on the Rights of Indigenous Peoples and the Special Rapporteur Rights of Indigenous Peoples (United Nations Human Rights Office of the High Commissioner, 2016a; United Nations Human Rights Office of the High Commissioner, 2016b). These organizations work within the UN for Indigenous rights too.

Second, aside from the international community, for Canada, it was “in 1982 the federal government enshrined Aboriginal rights in Section 35 of the Canadian Constitution, and in Section 25 of the Charter of Rights in Freedoms, the government further ensured that Charter rights cannot “abrogate or derogate” from Aboriginal rights” (Hanson, 2009a; Hanson, 2009b; Government of Canada, 1982a; Government of Canada, 1982b).1 By implication, individuals and collectives can argue for the rights of Indigenous and tribal peoples, especially in relation to the health of the water needed for sustenance, either as the source of water or the life support system for food such as fish – or as part of a lifestyle including methods of fishing and culture around it (Parliament of Canada, 1996).

1 Constitution Act (1982) Section 25 states:

The guarantee in this Charter of certain rights and freedoms shall not be construed so as to abrogate or derogate from any aboriginal, treaty or other rights or freedoms that pertain to the aboriginal peoples of Canada including:

(a) any rights or freedoms that have been recognized by the Royal Proclamation of October 7, 1763; and

(b) any rights or freedoms that now exist by way of land claims agreements or may be so acquired. (94)

Marginal note: Other rights and freedoms not affected by Charter Government of Canada. (1982). Constitution Act, 1982. Retrieved from http://laws-lois.justice.gc.ca/eng/const/page-15.html.

It seems ‘part and parcel’ of self-determination. Throughout the world, tanker spills impact Indigenous communities more than nonindigenous communities. Those with the necessity to live by rivers and other waterways have both their food and water sources polluted with contaminants. These contaminants can be, and often are, health deteriorating, and more.

Transport Canada has reported on liabilities and compensation for victims to some degree. (Transport Canada, 2016). As catalogued by the Coastal First Nation Great Bear Initiative, the impacts range widely and could include:

A tanker spill would adversely impact the environment:

 Threats to endangered and rare species;

 Damage to or loss of habitats;

Population declines, particularly in top predators and long-lived species; and

 And the transformation of natural landscapes.

A spill would also have the following impacts:

Negative effects on human health, well-being, or quality of life;

 Shrinkage in the economy and unemployment;

 Detrimental changes in land and resource use by our communities; and

Loss or serious damage to commercial species and resources. (Coastal First Nations, n.d.)

Further, this is not dead history; it is living memory, even right into the present. In light of a somewhat recent development in public opinion over the Trudeau governments dedication to campaign promises, specifically the protest of working class youth at the National Young Workers Summit in Ottawa and the lone wolf pumpkin seed protester in Hamilton, the Liberals do seem to be attempting to keep their election promise on pipelines. That being the selective nature which Prime Minister Trudeau has brought to the governments approval process for proposed pipelines.

A moratorium for tanker traffic off the British Columbian north coast could be seen as an indirect expression of the governments disapproval toward the controversial Northern Gateway Pipeline (Tunney, 2016). Though such a moratorium is likely to appease some environmental activists as well as locals against the pipeline, the real benefactors would be the Haida, Tsimshian, Haisla, Heiltsuk and other First Nations of the surrounding area (Kew, 2015; Goldi Productions Ltd., 2007). Not only will the coast on which Aboriginal people have lived for countless generations stay unviolated by a life threatening substance, they will have been spared the burden of cleaning and restoring the area to at best a small fraction of what it is today, let alone the unknown ramifications for future generations in the area.

Our province has seen a similar scenario play out in October of 2016 when a diesel barge sank in the Seaforth Channel off the coast of Bella Bella (Lindsay, 2016). The barge is operated by the American-based corporation Kirby Offshore Marine, self-titled “the nations [US] largest offshore tank barge fleet.” First responders to the outpouring of diesel into BC coastal waters were the First Nations themselves, specifically the Heiltsuk people, who haven’t the resources necessary to even attempt a mass clean-up effort. “On the West Coast, we want to involve Aboriginal coastal nations who want to be involved with the whole issue of marine safety. We also need to look at derelict vessels,” Transportation Minister Marc Garneau said.

Transportation Minister Garneau’s statement about his understanding of the risks involved with an even greater amount of tanker traffic off the British Columbian coast is less than reassuring in its lack of detail. The fact that the federal government is not already involving First Nations of the area is nearly disgraceful to Trudeau’s government and overly disrespectful to First Nations.

As for looking at “derelict vessels,” there should already be an ongoing practice of maintenance or the regular recycling of the materials for outdated vessels by the corporation which owns them. Not only provincial as a concern, it is national and international, especially based in the history of the documentations in the United Nations about things that should be respected: land, language, culture, religion, and people.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

An Interview with Tim Moen, Libertarian Party of Canada Leader (Part Two)

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Assorted In-Sight (In-Sight Publishing)

Publication Date (yyyy/mm/dd): 2016/12/07

What were your early involvements in activism and politics prior to the Libertarian Party of Canada?

I started writing and expressing a political opinion about a decade ago. I didn’t have much of a political opinion before and generally went along with TV pundits like Bill Maher and his 90’s show “Politically Incorrect”. About 10 years ago I went through a period of self-exploration where I examined my faith and realized I had not reasoned my way into this belief system.

I realized that if I had been born in another country my view about the nature of reality would be completely different and I’d be worshipping a completely different deity. My beliefs had been a product of my environment, my culture, my family more than anything else. This was very disconcerting and left me feeling like I couldn’t trust that many beliefs and I started examining my world view through the lens of skeptic trying to parse out truth from falsehood.

Examining political beliefs through this lens caused me to realize that politics was essentially a set of implicit and explicit claims about the morality of using force. I started blogging, making videos and appearing on podcasts to promote clearer thinking and scepticism towards extraordinary claims about government and the use of force.

In 2009 the Province embarked on centralizing control of Emergency Medical Services taking control away from communities and local practitioners. My first foray into the political sphere was appearing as a panellist at a local town hall meeting trying to alert the public to what we could clearly see was going to hurt them.

In the fall of 2013 I wrote an article about my experience working with Neil Young on a film project about the Oil Sands and what I saw as some hypocrisy and unclear thinking. The article went viral and was noticed by some libertarian activists who started trying to convince me to run as a candidate for the Libertarian Party of Canada (LPoC) in the 2015 general election.

I was very resistant to that idea at first, I saw involvement in politics as implicitly supporting an idea I found immoral, but ultimately they convinced me that I’d be missing out on an opportunity to connect a lot of people to important ideas.

A few days after committing to run for office in 2015 my MP resigned and I was thrown into a by-election in early 2014 with zero clue about how to even file candidacy paperwork or run a campaign. I had a number of volunteers sign up to help me including a guy who moved across the country to volunteer for my campaign.

We threw a lot of things at the wall including a meme that said, “I want gay married couples to be able to protect their marijuana plants with guns.” That meme went viral and got me a lot of attention. I was interviewed on Fox, CNN and “This Hour Has 22 Minutes” made fun of me.

This wave of attention led to me being nominated for leader of the LPoC in May 2014.

One of my goals as leader was to expand the party and get more people involved. We worked hard for a year and half and had our best result in 43 years in the past election.

Following election to the leadership, what were the feelings for you?

I felt very honoured to be given the trust of my fellow party members. This was followed by an immediate weight on my shoulders as I came to realize the fact that I carried a responsibility to be a competent caretaker and communicator of a message we all felt tremendous passion for.

You have moderate exposure in the media. What responsibilities come with this public recognition?

Whenever you start getting a bigger audience there is a temptation to tell people what they want to hear. This is particularly true when you are a politician who is in the business of trying to win popularity contests. This is why so many politicians seem like vacuous and soulless caricatures of what voters want rather than their authentic selves.

It is understandable, its really cool to be held in high esteem and have adoring fans who see you as the answer to all their problems and it really sucks being the villain that everybody hates and be seen as the anti-thesis to everything good.

I understood this when I agreed to get involved in politics and it was a real concern. I was really concerned about this toxic pull to bury my authentic self in exchange for popularity. In fact, I wear a replica of The Lord of the Rings ring of power to remind myself of this corrupting influence.

So with all that said the responsibility that comes with public recognition is to hold on to my humanity, my authentic self, to not portray myself as something I’m not. This is first and foremost a responsibility to my self, then my family and friends, and finally as a responsibility to the public.

Then there is also an incredible responsibility to my party and people who I speak on behalf of to present the message that is so important to all of us in the most genuine, authentic, and grounded way possible.

The by-product of speaking from an authentic, grounded place is that the message has much more integrity and is far more difficult to dismiss. Our message can seem shocking to some people and I think its important to be sympathetic and connected with listeners as I am delivering the message.

What great wisdom comes from The Lord of the Rings, besides insights into the potential corrupting nature of power, for you?

Power should only be entrusted to those who view it as a burden not as a tool to achieve some noble end. I think it also provides a path forward for fellowship and cooperation among dramatically different cultures.

In todays divisive political and cultural milieu, it offers a demonstration that different cultures can be against globalism or imperialism, the idea that a particular culture ought to be the dominant one, and that they can work together for the common goal of guarding against the desire to dominate while maintaining their own cultural identity.

It reveals that real leadership and fellowship emerges when courage is combined with a servant’s heart.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Women Can Wear Or Not Wear What They Want

Author(s): Scott Douglas Jacobsen and Brittani Bumb

Publication (Outlet/Website): Assorted In-Sight (In-Sight Publishing)

Publication Date (yyyy/mm/dd): 2016/12/05

2016 has been a strange year. It has been a dangerous year, too – not only in climate change and the increased potential for nuclear catastrophe, but in the predictable human preoccupation with unhealthy nationalism, and xenophobia, and ethnic, religious, and clothing chauvinism.

Take, for instance, the common case of tacit expectations of women rather than men in terms of what to wear or not wear (American Civil Liberties Union, 2016). In particular, this has impacted American Muslims more because of targeted hate crimes.

Indeed, even today, the U.S. Commission on Civil Rights expressed “deep concern about the rise in reported hate crimes cited in the FBI’s November 2016 report, “Hate Crime Statistics, 2015”. Since last month’s election, there have also been an alarming number of hate crimes and incidents reported.” (U.S. Commission on Civil Rights, 2015).

With 2016 drawing to a close, many American Muslims are fearful and anxious as to how they will be treated or perceived by their non-Muslim counterparts in the coming years (American Civil Liberties Union, 2016).

No one fears the unknown more than Muslim Women, many of whom expressed their fears via Twitter shortly after Donald Trump won the Presidency of the United States. With anti-Muslim rhetoric being spouted on his campaign trail, it is no shock to witness these women’s uneasiness rise, especially considering many wear a rather prominent symbol of their religion and culture: Hijab.

Examining this relationship brings up a rather pointed question surrounding the Hijab and what kind of significance it yields to the women who wear it. Many in Western Society view the Hijab as a form of oppression to the women who wear it. In some instances, this is true. In many others, it is simply false.

To many Westerners, it symbolizes the inability to show one’s self off fully or express one’s self honestly out of fear. There’s some truth to that, but it is largely a stereotype and a myth. Whether that “fear” stems from the men who allegedly en masse force women to wear them or an over-zealous religion that deems walking outside without being covered from head to toe as “immodest,” are either of these two viewpoints entirely accurate?

It depends, and for the vast majority the answer would appear to be a resounding, “No.” Upon plumbing the depths of the ‘mystery’ that seems to surround the Hijab, we begin to realize that the relationship is more complex than what many view on the surface, and it is highly personal to each woman who adorns herself with one daily.

So, why is it that so many in public officials feel they have any right to tell women what they are permitted to wear or convince the public why going against the society-deemed standard should be viewed in a negative or fearful light?

It is rather astounding. It takes a brief honest look to observe some Western countries, by law, banning the Islamic garb for Muslim women (Sanghani, 2016; Rubin, 2016) and some Eastern countries forcing, by law or culture, Islamic garb for Muslim women.

One might think women’s autonomy isn’t the problem here, but, rather, the denial of fundamental rights, freedoms, privileges, and, therefore, restriction on autonomy. It is not as ridiculous, but is absurd to have France ban the Niqab, or the government tell women what they can’t wear, as it is in some fundamentalist societies tell women what they can wear.

Men dress themselves; hence, women should too. It is a simple ethical precept advocated by the dominant Western religion, Christianity, and by the dominant Eastern religion, Islam: Golden Rule. Unless they wish to act as the Pharisees, as men can wear or not wear whatever they want; women should be able to as well. In short, women should be able to wear whatever they damn well please.

Bibliography

1. American Civil Liberties Union. (2016). Discrimination Against Muslim Women – Fact Sheet. Retrieved from https://www.aclu.org/other/discrimination-against-muslim-women-fact-sheet.  

2. Rubin, A.J. (2016, August 27). From Bikinis to Burkinis, Regulating What Women Wear. Retrieved from http://www.nytimes.com/2016/08/28/world/europe/france-burkini-bikini-ban.html.  

3. Sanghani, R. (2016, July 8). Burka bans: The countries where Muslim women can’t wear veils. Retrieved from http://www.telegraph.co.uk/women/life/burka-bans-the-countries-where-muslim-women-cant-wear-veils/.  

4. U.S. Commission on Civil Rights. (2016, December 5). U.S. Commission on Civil Rights Statement on Hate Crimes in the United States. Retrieved from http://www.usccr.gov/press/2016/PR-12-05-16-hate-crimes.pdf.  

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

An Interview with Tim Moen, Libertarian Party of Canada Leader (Part One)

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Assorted In-Sights (In-Sight Publishing)

Publication Date (yyyy/mm/dd): 2016/12/04

In terms of culture, family, geography, language, and religion/irreligion, what is your background?

I grew up on a farm in Northern Alberta about 80 km NE of Grande Prairie with my mom and dad and younger brother. My grandparents were Mennonite Brethren who were branded Kulaks and fled Stalinist Russia and settled in Southern Alberta around Lethbridge. They worked hard to build a life in Canada and I’m grateful for their legacy of hard work, responsibility and sense of connection to something greater than one’s self.

Our family went to a non-denominational Church and I was a very involved and earnest evangelical Christian and truth seeker. I spent a year in Bible College immediately after high school studying theology with an eye towards serving as a pastor. That year left me with the impression that there were no real answers to be found and I realized I’d have a difficult time being a pastor selling any kind of certainty so I moved on to a career in Emergency Services.

I’ve spent over 22 years working in Emergency Services in various roles and still work today as a Firefighter/Paramedic. I love helping people and I consider my primary purpose in life to

protect people from destructive forces whether its acute illness, fire, trauma, authoritarian force, or unclear thinking.

At the time, what images of religion and God were in mind for you?

My image of God at the time was one of an omnipotent, omniscient, mostly compassionate celestial dictator. A God that knew my every thought and desire and had a plan for me. Religion to me was the institution where one became educated in order to obtain salvation and more closely align one’s beliefs with a very real spiritual realm.

What argument and evidence seemed the strongest in favour of the God of evangelical Christianity to you? This can include traditional arguments such as the Cosmological Argument (from contingency), Kalam Cosmological Argument (based on the beginning of the universe), Moral Argument (based upon moral values and duties), Teleological Argument (from fine-tuning), and the Ontological Argument (from the possibility of God’s existence to His actuality).

The most compelling argument I’ve heard for a God is probably the Unmoved Mover argument. The way Tom Woods explained it here https://www.youtube.com/watch?v=qJ2oY7nvM-M is very compelling to me.

I’d always thought of the Unmoved Mover as a way of saying that there must be a beginning to the universe ergo God most have started it, which seems fairly easy to dismiss, but Woods explains that it that this view of the Unmoved Mover is a straw man and further explains that bringing potentiality into actuality is an ongoing process and demands a God.

In other words; for reality to continue to exist requires a supreme being. If one then takes a layman’s interpretation of the quantum realm and how strange and difficult to explain the substrate of reality becomes it becomes compelling to imagine a supreme being there.

It satisfies a deep psychological longing to explain reality in a way that is easier to understand and also a longing to never cease existing. In fairness I haven’t thought very deeply on these issues for years so I haven’t delved into the arguments for or against the Unmoved Mover in any depth.

Once you have a compelling argument for the existence of a supreme being you still have all your work ahead of you to argue for the “God of evangelical Christianity”. There are as many interpretations and conceptions of God as there are believers so its difficult to know how one would go about proving the existence of a particular conception.

For example, what is the null hypothesis for a Young Earth Creationists argument that the Earth is only 10,000 years old? What about Evangelicals that believe in an old Earth and evolution?

Are we expected to believe that God ignored humanity for its first 100,000 years, essentially sentencing them to eternal torment, and then suddenly showed up with a bunch of rules and then sent his son to die and offered everyone in the past 2000 years another path to salvation that didn’t exist before?

These types of questions are ones that vexed me in the past and essentially turned me into an anti-theist for a period of time, but I now think this is probably not helpful to try and demand a literal description of material reality from scripture in the same way it is not helpful to propagate the idea that the scripture is a literal description of material reality.

I have considerably softened my view of Christianity over the years. My mind started to change towards Christianity after reading the writing of Michael Dowd who is a Christian pastor and author of the book “Thank God for Evolution” has a completely different conception of evangelical Christianity that doesn’t require belief in the sort of supernatural person in the sky I believed in as a child. It was further softened as I went through grad-school and read research on optimal mind states and started practicing some forms of meditation, based on peer reviewed research, that looked very similar to how I was taught to pray.

Expressing gratitude is peer reviewed and is also happens to be how many religious practices teach to begin prayer. So when I’ve attended religious ceremonies and church over the last few years I’ve come to view them through a different lens. There are likely good evolutionary reasons these institutions emerge and there are very good things going on here and they fill a deep human need. In summary, I think there are some compelling reasons to believe in a supreme being although I remain unconvinced. I think that Evangelical Christianity can comport with these compelling reasons to believe in a supreme being if it isn’t taken as a literal description of material.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Collective Organization Remains Integral to Healthy Communities

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Baobab Inclusive Empowerment Society

Publication Date (yyyy/mm/dd): 2016/11/22

Communal feelings arise in general contexts. Those environments devoted to the needs and wants of the community, especially those devoted to the early and advanced ages, or the young and the old. In the modern world infused with technology, we continue to lose aspects of this.

Indeed, this does not impact everyone the same, or at the same rate. To build communities, especially in the modern world, it, as with all of human history, requires collective action.

Boys and young men are affected in a different way than the girls and young women. It has affected boys and young men throughout developed countries infused with modern electronics.

The digital technology crept into the nooks and crannies of modern society, into the homes of families, and into the rooms of children.

In the midst of the technological takeover of personal and professional lives, we lost aspects of those communal feelings based on simple time distribution. If we spend time on cellphones, computers, laptops, smart phones, and other devices, then the time is not spent in social interaction, in family dinners and events, and out in the world.

It is a complex problem worth exploring, but manageable within a narrowly defined set of factors. Collective action can be one person to another or a group, one group to another or a person. The core principles are cooperation, trust, mutual support, and solidarity. Communities flourish from these ingredients. In other words, healthy communities come from the trusts and cooperation between individuals and groups within communities in general.

The assistance in English education of a new neighbour struggling within Anglophone communication. The free tutoring in French for someone planning to travel to Quebec for a few months. The more established families providing relationship lessons and parenting guidance for younger couples and those with newborns. Communities pitching into provide adequate and nutritious meals for the single parents in the community.

Free plays and fundraisers for various community activities and children, or the coaching little league games, even someone to chalk the field lines for an upcoming soccer game. All of these individual and group contributions makes for collection action for healthy communities. For those that could only think in monetary terms, where things have a “capital” value, they have labelled this, within the literature, as social capital, akin to economic value with a communal qualitative valuation. Social capital is the lifeblood of healthy communities. Without it, many would not flourish in their individual lives. To be able to take the time for that needed midnight or AM walk from a stressful evening, for the fun in the park on the weekend, for the Church, Synagogue, Temple, or Mosque service in a clean place of worship, all of this comes together through pluralistic community building. Healthy communities built by and for the people of the community. Baobab Inclusive Empowerment Society is part of this perennial tradition.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Center for Inquiry-Uganda – Humanism and Science in Uganda

Author(s): Deo Ssekitooleko and Scott Douglas Jacobsen

Publication (Outlet/Website): Assorted In-Sights (In-Sight Publishing)

Publication Date (yyyy/mm/dd): 2016/11/24

The term humanism implies multiple interpretations dependent on the domain of endeavour in life. According to the American Humanist Association, numerous definitions exist such as Literary Humanism, Renaissance Humanism, Western Cultural Humanism, Philosophical Humanism, Christian Humanism, Modern Humanism, Secular Humanism, and Religious Humanism. Each implicates different areas. Every area devoted to aspects to humanism. On

 What is Humanism (2008) states:

Literary Humanism is a devotion to the humanities or literary culture.

Renaissance Humanism is the spirit of learning that developed at the end of the middle ages with the revival of classical letters and a renewed confidence in the ability of human beings to determine for themselves truth and falsehood.

Western Cultural Humanism is a good name for the rational and empirical tradition that originated largely in ancient Greece and Rome, evolved throughout European history, and now constitutes a basic part of the Western approach to science, political theory, ethics, and law.

Philosophical Humanism is any outlook or way of life centered on human need and interest. Sub-categories of this type include Christian Humanism and Modern Humanism.

Christian Humanism is defined by Webster’s Third New International Dictionary as “a philosophy advocating the self-fulfillment of man within the framework of Christian principles.” This more human-oriented faith is largely a product of the Renaissance and is a part of what made up Renaissance humanism.

Modern Humanism, also called Naturalistic Humanism, Scientific Humanism, Ethical Humanism, and Democratic Humanism, is defined by one of its leading proponents, Corliss Lamont, as “a naturalistic philosophy that rejects all supernaturalism and relies primarily upon reason and science, democracy and human compassion.” Modern Humanism has a dual origin, both secular and religious, and these constitute its sub-categories.

Secular Humanism is an outgrowth of eighteenth century enlightenment rationalism and nineteenth century freethought. Many secular groups, such as the Council for Secular Humanism and the American Rationalist Federation, and many otherwise unaffiliated academic philosophers and scientists, advocate this philosophy.

Religious Humanism largely emerged out of Ethical Culture, Unitarianism, and Universalism. Today, many Unitarian Universalist congregations and all Ethical Culture societies describe themselves as humanist in the modern sense.

Center for Inquiry (CFI) follows these perspectives, which tend to associate with “science, reason, freedom of inquiry, and humanist values.” About (2016) by CFI provides description of the fundamental beliefs, principles, and values of the institution. CFI argues “scientific methods and reasoning should be utilized in examining the claims of both pseudoscience and religion.”

 Both pseudoscience and religion represent counterproductive forces within societies. Pseudoscience defined by beliefs and practices presented as science without meeting proper scientific criteria. Religion defined by belief in a superhuman power in control of everything outside of human beings, whether singular (God) or plural (gods).

CFI rejects “mysticism and blind faith” and promotes “human values based on a naturalistic outlook.”3 CFI created programs to assist in these endeavours such as the Committee for Skeptical Inquiry and the Council for Secular Humanism.

CFI cautions in “aiming to foster a secular society, we do not seek to abridge the rights of believers. We vigorously object to government support of religion and the use of religious dogma to justify public policy; we do not oppose the free exercise of religion.”

Reason and compassion become the basis for the advancement of secularism and humanism with rights and dignity of everyone respected and implemented within all societies. CFI targets three objectives in general:

1. an end to the influence that religion and pseudoscience have on public policy

2. an end to the privileged position that religion and pseudoscience continue to enjoy in many societies

3. an end to the stigma attached to being a nonbeliever, whether the nonbeliever describes her/himself as an atheist, agnostic, humanist, freethinker or skeptic.

CFI-Uganda follows the same tradition in values from the institution of CFI and the efforts to advance secular humanism. Humanism in Uganda, at least in its philosophical, secular, and scientific orientation, was officially introduced in Uganda with the formation of the Uganda Humanist Association (UHASSO), which became a loose umbrella of numerous independent associates and affiliates.

It includes the more vibrant Center for Inquiry International-Uganda (CFI-Uganda). CFI-Uganda is supported by and affiliated with the Center for Inquiry International (transnational), Amherst, New York, USA. In Uganda, we try to translate intellectual, scientific, secular, and philosophical humanism into practical projects that can easily make a positive impact on communities.

Where as in the USA there are such issues as pseudoscience, in Uganda and Africa at large, humanists are disturbed by beliefs in primitive witchcraft practices and the insurgence of evangelical Pentecostal beliefs from the USA.

Witchcraft practices in Africa are diverse in nature, form, and impact on society. It is a combination of diverse ancient African beliefs that include gods, spirits, ghosts, animism, and all other superstitions flavored by all forms of exploitations by the respected practising charlatans.

These beliefs claim to control humanity in form of health, life fortunes, success and failures of all kinds. On the other hand, apart from witchcraft, which is a combination of superstition and use of traditional herbal medicine, there are purely traditional healers who

use only traditional medicine without superstition.

The problem with this latter group is that their medicine is not scientifically tested and the diseases they claim to treat are not scientifically diagnosed.

It can be easily observed witchcraft is both a traditional belief system and a superstitious pseudoscience used by charlatans to exploit society. They take advantage of the African situation characterised by poverty, low levels of formal education, especially in villages, limited social welfare, political conflicts, inadequate health welfare, and high prevalence of diseases such as malaria, AIDS, and many other diseases of the poor.

Africans, therefore, have limited choices, but to resort to witchcraft as an intervention force, to ameliorate their situation on earth. Witchcraft has been responsible for some of the following disturbing ills in our African societies:

  • Infertile women contract HIV/AIDS from which doctors who mislead them to have sex with them before their husbands in order for the medicine to be effective.
  • Witchdoctors discourage people from accessing modern hospitals as they claim to have powers to treat all diseases using superstition and herbal medicine. It is unfortunate that many people die of such treatable diseases such as malaria, dysentery, cholera, tuberculosis, and influenza.
  • Government immunization programs are undermined by witchdoctors leading to the deaths of many people by diseases such as measles, whooping cough, and tetanus.
  • The war against HIV/AIDS is increasingly being undermined by witchcraft because AIDS victims are discouraged from scientific counselling and treatment with anti-retroviral therapy (ART).
  • Witchcraft has promoted disharmony in society. Many old people, especially women, are accused of many ‘evils’ in society such as famine, failed rains, and outbreaks of diseases. In most cases, if police fail to intervene in time, they are banished from their homes or their property is destroyed. Surprisingly, this is normal news on our Radio and Television stations; both private and public.
  • Witchcraft gives people false hope to succeed on earth – be it in marriage, business, academics, and politics without analyzing the factors responsible for success or failure. This undermines peoples’ ability to appreciate, realize, and utilize their human potentials. They submit to the will and advice of the witchdoctors in all human endeavors.

In all their work, witchdoctors demand offers in the form of consultation fees, land plots, houses, cattle, and poultry – thereby promoting poverty in society. Unfortunately, apart from humanists with a limited voice and means, there is no one speaking out against witchcraft.

The religious leaders try, but they are guilty of promoting other forms of superstition. The Ugandan government has officially licensed the non-scientific traditional healers in the spirit of promoting indigenous African medicine and in the spirit of Pan Africanism! Even further, many people in government believe in witchcraft.

Apart from witchcraft, the other non-scientific issue that disturbs African humanists is the insurgence of American-born and sponsored new forms of Christianity known as evangelical Pentecostal churches, but named with various trade or company names according to the choice of the owner or promoter. In most cases, the Preachers, known as Pastors, are devoid of even basic religious ethics.

They preach the prosperity gospel of wealth and success on earth as they exploit their folk and enrich themselves. They preach miracles and faith healing. They claim to treat all diseases including HIV/AIDS. Their only difference with witchdoctors is that they claim to get their powers from Jesus of Nazareth, Jewish ancestors/spirits, and their one God in the Middle East.

Yet, the Ugandan witchdoctors claim to get their powers from African spirits, or ancestors, and their gods. The other difference is that the Pastors are both more educated and extremely very rich. They have easy access to American Dollars from their donors and they easily financially exploit their folk.

Witchcraft and Pentecostal beliefs pose a challenge to humanist action and response in the following ways:

  • Many people including politicians, public officials, and academicians believe in various forms of superstition because our African parental or grandparental families originate from superstitious lineages which combined culture, African traditions, history, and beliefs all in one. The advances of Western religion, culture, and
  • secularism some 120 years ago have changed the African mainly in nominal identity, but not in philosophy.
  • Because Western religions are also superstitious and yet they were the first ones to found formal schools in Uganda, their product; the current typical educated Ugandan is also superstitious. Ugandan education system is devoid of critical, skeptical, rational, and science skills. It emphasizes acquisition of factual knowledge rather than life skills.
  • Pentecostals and witchdoctors have easy access to media outlets such as radio and television sets.
  • Pentecostal Preachers and witchdoctors are very rich and have easy access to communities and policy makers.
  • The local and international laws favor religious charlatans who exploit society. The 1948 Universal Declaration of Human Rights has an article on freedom of belief and religion, which has been enshrined in most national constitutions.

CFI-Uganda is trying to grow and stand up to do some work in some small Ugandan village communities. The first approach is to limit armchair conference humanism in big towns and the city because such an approach is expensive with no tangible impact. Many sensitization seminars on the dangers of superstition, and the values and advantages of rationalism, have been organized.

We train communities about health and community development. Health seminars help participants to identify causes, prevention, and treatment of various diseases, which include, but are not limited to malaria, cancers, diabetes, and HIV/AIDS. Our work is to supplement government work in its health departments, which, unfortunately, do not highlight the role of superstition in undermining health systems in Uganda. In most cases, it is the community members who select the topics of their next training.

We have done a lot of work in organizing health counselling, disease testing, provision of condoms and immunizing people against killer diseases. Last year, we commemorated World AIDS DAY. However, in most of our campaigns, we highlight humanist principles of reason, skepticism, free inquiry, and critical thinking. Apart from health, we have a program of rural development through informal community skills education.

We promote skills such as bee keeping, fish farming, horticulture, agroforestry, and food processing among others. CFI-Uganda started a program to reach out to schools to supplement formal education with informal skills education. We engage teachers and students with science skills, especially with topics taught in schools such as evolutionary theory, environmental science, climate change, standard Big Bang cosmology, planetary systems, recycling of resources, and so on.

We promote debates about human rights, history, international affairs, and so on. Every year, starting from this year, 50 selected students and some teachers will always attend a humanist conference on life skills. We expect to use such fora to build a network of activists and fellows to promote our advocacy and visibility. CFI-Uganda has tried to promote intellectual philosophical humanism by organizing the pioneering evolutionist Charles Darwin birth day. We expect to revive this as a core project.

During the previous event we organised a civilized jovial and intellectual dialogue with non-religionists and religionists of various sects. We debated religion, philosophy, and science. Participants debated evolutionary theory, standard Big Bang cosmology, origin of life, and the prospect of life on planet other than Earth and the possibilities of the afterlife.

Advocacy campaigns are necessary to influence policymakers and the public at large. As we find it difficult to access mainstream media, we must resort to social media. Nonetheless, CFI-Uganda must intensify fundraising efforts to have at least a one-hour Radio or Television program every week. CFI-Uganda hereby makes a formal appeal to link up with all people who want to make a positive rational contribution to improve the situation in Uganda.

References

1 Edwords, F. (2008). What is Humanism. Retrieved from http://americanhumanist.org/humanism/what_is_humanism

2 Center for Inquiry (2016). About. Retrieved from http://www.centerforinquiry.net/about.

3 Ibid.

4 Committee for Skeptical Inquiry. (2016). Committee for Skeptical Inquiry. Retrieved from http://www.csicop.org/.  

5 Council for Secular Humanism. (2016). Council for Secular Humanism. Retrieved from http://www.secularhumanism.org/

6 Center for Inquiry (2016). About. Retrieved from http://www.centerforinquiry.net/about.  

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

If You Want to be Heard, Use Your Feet

Author(s): Scott Douglas Jacobsen and Angelos Sofocleous

Publication (Outlet/Website): Assorted In-Sights (In-Sight Publishing)

Publication Date (yyyy/mm/dd): 2016/11/23

The solution to problems identified by individuals and groups is not words alone. You have to use your feet. As we catalogued in an article entitled US Women’s Rights Hero: In Celebration and Appreciation of Lana Moresky, it can come in the form of a lifelong struggle for the equality and dignity of women in one country by one person (Jacobsen & Sofocleous, 2016).

In other cases, it can take more people, which becomes the basis for social movements. Undoubtedly, one person can bring change. They always, however, necessarily need other people’s support; and that’s where social movements begin to form and bring change in the world.

Where the frequently cited heroes and heroines of various countries and eras are cited as the catalysts, but, in fact, they might turn out to be the downstream consequence of culture. That is, the cultural setting pitted the desires of various individuals and groups in society apart from one another, where the most viable solution seemed to come from the citizenry becoming fed up. They wanted more from something or of someone in society.

Those social movements can be seen throughout the history of the world. Indeed, right through the Civil Rights movements, and other social movements, even the blogging (writing) campaigns within Bangladesh continue, especially as things come to a head (Sofocleous, 2016).

From the era of Ancient Greece, where masses could decide to expel (ostracise) any citizen of the city-state of Athens, to the various movements in the 20th century that managed to bring an end to colonialism around the world, and the social movements which fought for equal human rights among people of different genders, colours and religions, one might feel as though there is a periodic and cyclic nature to the continual uprisings.

Recently, there have been plans for a women’s march in Washington (Rogers, 2016) as despite the fact that the inequality gap between various societal groups has shortened in the last century, there is still a lot to cover until we are able to praise ourselves that we have achieved equality (Jacobsen & Sofocleous, 2016).

It was a reflection of women among other peoples distressed by the divisive rhetoric on the American campaign trail by the, at the time, Republican presidential candidate Donald Trump, who is now the President-elect.

For the women’s march planned for January 21st, 2017 from the Lincoln Memorial to the White House, which was planned on Facebook and is meant to be after the Trump inauguration, 100,000 women planned to take part in it. Breanne Butler is an organizer for the women’s march on Washington.

“We’re doing it his very first day in office because we are making a statement,” Butler said, “The marginalized groups you attacked during your campaign? We are here and we are watching.” (Rogers, 2016).

Real emphasis needs to be given on such marches: While the internet can play a massive role in getting the general public informed and involved in protests, and as it serves as a concrete means to set up, advance, and organize a social movement, there is no doubt that real change takes place in the streets where the voice of people is heard and practical action is taken.

Of course, the statements do not come to the level of the Turkish government’s recent proposals about rapists being acquitted based on marrying the woman that they sexually assaulted (Davies-Owen & Jacobsen, 2016).

Despite the recent attempts of the Turkish President Recep Tayyip Erdoğan to establish an authoritarian regime, after the coup that took place in the country in July 2016, by imprisoning thousands of military generals and officers, journalists and scholars who opposed the Turkish government (Said-Moorhouse, 2016), thousands have taken the streets to oppose the proposed bill (Al-Jazeera, 2016).

“We will not shut up. We will not obey. Withdraw the bill immediately!”, the protesters shouted to the government, giving a very straight and clear view of what a social movement taking the streets can bring about (News Limited, 2016). Statements of the Justice Minister Bekir Bozdag that this “is a step taken to solve a problem in some parts of our country” cannot be described in any other way than being utterly ridiculous.

The words, then the actions, followed by the attempts for a culmination, but each began from the catalyst of reaction to events by individuals and groups to divisive rhetoric. The divisive rhetoric on the campaign trail. No need to reiterate details known to most. Word of mouth, social media, conversations with spouses, within families, with friends, and in communities and organizations turned into action.

Actions such as the increased monetary funding and socio-cultural support for nonprofit organizations representative of particular aspects of political platforms and policies including the Planned Parenthood Federation of America and the American Civil Liberties Union (Chokshi, 2016).

The marches planned on Facebook for Washington seem akin to the protests and marches for Black Monday in Poland over reproductive health services and rights including abortion services by tens, even hundreds, of thousands of women and the 70,000 women marching and protesting in Argentina over the high femicide, murder of women, rate in the country (Jacobsen & Jackson, 2016; Jacobsen & Machado, 2016).

Without these marches, the above issues would be a mere headline in a newspaper or another issue commented on the news. But because of all those thousands of people that became united under a common goal and scope, the above issues have managed to get globalized. Thus, frustration and anger caused by the above proposed laws, and pressure to the respective governments, is no longer Polish, Argentinian, or Turkish. It is global. And this is all thanks to those social movements.

These feet marching and protesting are heard by the leaders and tend to create either more uproar, at a minimum debate, and sometimes substantial democratic reform to create a country more aligned with the desires of the citizenry, which is part of the international human rights movements and has been for a long time.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

An Introduction to the Baobab Inclusive Empowerment Society

Author(s): Scott Douglas Jacobsen and Felix Kongyuy

Publication (Outlet/Website): Baobab Inclusive Empowerment Society

Publication Date (yyyy/mm/dd): 2016/11/21

Scott

The Baobab Inclusive Empowerment Society (BIES) is a registered non-profit society. It has a vision of facilitation of integration founded on accountability, compassion, equality, resilience, and trust for the disempowered across all community, cultural, and ethnic lines. The BIES mission aims to empower families and individuals. We want to be a nexus for multiculturalism and partnerships with discrimination based on age, political affiliation, race, or religion.

Our values follow the REACH formula: Respect, Empathy, Accountability, Commitment, and Honour. Respect with equal treatment and sensitivity for culture in all services. Empathy for all individuals without regard for ability or means. Accountability tied to honesty and openness for resource management for clients and stakeholders. Commitment to professional standards in provision of services for those in need. Honour via the nobility of the Baobab Inclusive Empowerment Society.

We offer numerous services and programs within the vision, mission, and values statements of the organization. In Canada, whether native speakers of English (Anglophone), French (Francophone), or other native languages, we offer the opportunities and tools for inclusion of the vulnerable members of these populations. Some supports from the BIES are the work experience, confidence and self esteem building, reduction of culture shock and isolation, and the encouragement of entrepreneurship and volunteerism.

These exist alongside themed activities such as dialogues, relationship building for families, healthful lifestyle, and community spirit, and the promotion of arts, communication, culture, education, health, poverty reduction, and technology. The content and purpose for the activities and events within the vision, mission, and values comes from the strategy. It is an inclusive strategy with an emphasis on the aforementioned activities, events, and promotions.

Of course, the disempowered, as stated at the outset, are the most vulnerable, which tend to be the young, the old, and minorities. Our bilingual programs cater to these population because of an identified need by Felix and others. We target those populations to assist them. British Columbia, as one of the wealthiest and well-off places in the world (and, therefore, one of the most in human history), should have few of these sub-populations living in poor conditions.

Within that spirit, we would hope to emphasize BIES and its role in the facilitation of integration of those communities for harmony and greater wellbeing of individuals, families, and the community as a whole.

Felix

Did you know that in Surrey and Greater Vancouver?

As of 2010, the child poverty rate in the Greater Vancouver region was 37.8% and 43.8% among children of recent immigrants (those who immigrated during the 2006-2011 period). Numerous studies show the benefits of physical activity beyond maintaining a healthy weight. Physical activity is linked with positive mental well-being, increased academic performance, improved confidence and self-esteem, and the prevention of future health problems.

Do you ever wonder where the money comes from to support low income children, refugees, and newcomers in Surrey and Greater Vancouver?

It doesn’t come from the government or from city funds. Most comes from organizations like Baobab Inclusive Empowerment Society (Charity Number, BN: 801100686RR0001) and individuals like you. When we’re asked, “Why we should care about what happens in Surrey and Greater Vancouver?” I think about Bang, who is a program participant. When Bang first came to our program, he couldn’t communicate with other children or enjoy our sports activities because he always wanted to play his computer games.

Oftentimes, Bang will run away from our coaches. He never said a word to anyone. After four sessions, our coaches engaged him during our circle time to tell a story about his video games. As he started speaking, they asked him during the next game if he would like to become the leader. He agreed. Since then, he felt comfortable, made friends, and asked to help other children who came to the program. As the coaches discovered his passion for leading, he was nominated to lead a group of children during circle time for a week.

Because of his interest and compassion, we were able to provide Bang with a t-shirt, soccer shoe, water bottle, and a soccer ball to take home. Since that day, his parents said he plays soccer after school regularly, studies effectively, and, more important, stays away from video games. BIES has the goal to reach more than 200 low income children next year in Surrey through our Inclusive Sports program, and investing in vulnerable and low income children. Those investments are like investing in every child in Surrey.

This year, we have the ambitious goal of increasing our programs to 3 different communities in Greater Vancouver. Please consider helping give children and refugees a brighter future with a special gift of $50 or more. The donation is tax deductible. Without people like you, their lives would be a nightmare.

P.S. Thanks for making the dream of children, youths and families become a reality. All cash donations of $25 dollars or more will be receive a tax receipt from us. Please, give me a call at 604-585-6775, or visit http://www.baobabinclusive.ca, if you need more information about our mission and work.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Turkish Government Proposes Raped Women Marry Rapist for Rapists’ Acquittal

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

Publication (Outlet/Website): Assorted In-Sights (In-Sight Publishing)

Publication Date (yyyy/mm/dd): 2016/11/19

Turkey continues to invite criticism from the international community (Russia Today, 2016a). After it emerged that it’s government was putting forward a bill that would pardon rapists if they married their victims, the motion was brought to the Turkish Parliament for consideration today, as a way to skirt the legal complications with child marriage, which make up 33% of Turkish marriages (Russia Today, 2016b).

The AKP (Justice and Development party in power, who favour conservative ideology) have supported the policy, and Justice Minister Bekir Bozdag on Saturday moved to reassure opponents that the bill would not pardon rapists.

“The bill will certainly not bring amnesty to rapists…. This is a step taken to solve a problem in some parts of our country,” Bozdag told a NATO meeting in Istanbul (Channel News Asia, 2016). The proposal states that, in the case of child rape, if the act was committed without “force, threat, or any other restriction on consent,” and if the victim agrees to marry the aggressor, the sentence of the condemned shall be postponed (Al Jazeera, 2016). Does anyone else see troubles with this?

Indeed, it has been heavily criticised. For example, the opposition party said the proposal would “encourage forced marriages” and “legalize marriage to rapists,” but some in the women’s rights community in Turkey have gone so far as to claim that this movement in legislation would legalise and encourage the rape of minors (Hurriyet Daily, 2016).

On the same day, around 3,000 protesters turned up to the Kadikoy Square in Istanbul to show their contempt. A UN children’s fund spoke out about the bill as deeply concerning. It is criminal. This bill, if passed, will only put pressure on rape victims to spend their lives with to their rapists in order to avoid a scandal. That is, the doubt of a woman’s honour and virginity.

Child marriage, which is common in Turkey, is not defined as a criminal act – Yasar University law professor Mustafa Ruhan Erdem has said that Girls under 16 are allowed to marry in Turkey with Sharia Court permission.

According to Nuriye Kadan (İzmir Bar Association Central Executive Board Member and women’s rights advocate), there are 181,036 child brides in Turkey, and when speaking at a conference to tackle the matter of child marriage, made the claim that the number could actually be far higher than estimated because most child marriages are performed with only the presence of an Imam, not registered by authorities (Buchanan, 2016).

This makes sense. The number of listed child marriages, as a safe assumption, will be lower than the real number. Who would want to accurately detail the quantity of child marriages in their country?

And if so, what would be the temptation to misrepresent the number, individually, familially, or nationally? The Convention on Consent to Marriage, Minimum Age for Marriage and Registration of Marriages from 1962. It unequivocally states that “Marriage shall be entered “into only with the free and full consent of the intending spouses” (Convention on Consent to Marriage, Minimum Age for Marriage and Registration of Marriages, 1964). UNICEF states child marriage “is one of the most pernicious manifestations of the unequal power relations between females and males” and “both a cause and a consequence of the most severe form of gender discrimination” (UNICEF, 2008). Is it no wonder this is a controversial proposal by the Turkish government?

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

The UK’s Soft Exit from the EU

Author(s): Michael John Bramham and Scott Douglas Jacobsen

Publication (Outlet/Website): Assorted In-Sights (In-Sight Publishing)

Publication Date (yyyy/mm/dd): 2016/11/18

One of the biggest ongoing issues in the headlines is Brexit, which is the motion for Britain to leave the European Union. On June 23, 2016, the UK held a referendum on whether or not the country should stay in the European Union. The question asked in that referendum was the following: “Should the United Kingdom remain a member of the European Union or leave the European Union?”

The votes were open to British, Irish, and Commonwealth citizens over the age of 18. 52% of the UK population voted in favor of leaving the EU. Prime Minister Theresa May stated that Article 50 of the Treaty of the European Union would be invoked to implement the results of the referendum to leave the EU. A Department of Exiting the European Union was created in the light of this.

Britain’s membership in the European Union has been controversial since the signing of the Maastricht Treaty in 1992, which ushered in a new era of closer integration in Europe. This is, in part, due to unresolved historical questions of identity that have plagued the British political psyche since the dissolution of the British Empire.

Indeed, Article 50 of the Treaty of the European Union notes the statement from the Lisbon Treaty that provides the right of the member state, in this case the UK, to exit the European Union. Prior to that point, the potential for any sort of withdrawal from the EU was difficult. The United Kingdom Independence Party (UKIP) has been the main campaigner in support of leaving the EU since its foundation in 1993.

UKIP was established to campaign against continued integration with the European Union and to campaign for the UK to leave. UKIP was not alone in its hostility to the EU. In fact, many Conservative Party backbench MPs also came to oppose the EU for its liberal internationalist agenda. Although, largely a marginal player, UKIP was able to bring the issue of the EU into the mainstream from the mid-2000s onwards, largely thanks to the increasing division within the Conservative Party over the issue between the party’s traditional conservative and more neoliberal factions.

Seeking to resolve the increasing division in his party, under pressure from anti-EU MPs and hoping to silence opposition to the EU, Prime Minister David Cameron vowed to have a referendum on the issue as a major part of his manifesto at the last general election in 2015.

Unfortunately, he underestimated the strength of opposition, the lack of knowledge about the EU among certain elements of the general public and the depth of the division in his own party.

The result was that 51.89% of voters voted in favour of leaving the EU to 48.11% in favour of remain. Discredited, Prime Minister Cameron announced his resignation a few hours after the result was announced leading to the accession of his Home Secretary Theresa May to the premiership on 13th July.

The main complication in the light of the referendum vote is the fact that there is an ongoing debate over whether or not PM May has the right to initiate proceedings for leaving the EU, or if she needs to win a vote in Parliament first. It is a legal dispute.

This raises complications around the political and legal history of the country. Take, for example, the half-reformed status of the UK, and the systems, some of them, that haven’t changed since the 17th century and the ‘Glorious Revolution’ of 1688.

The government claims it can use the PM’s royal prerogative to trigger proceedings. However, given that the UK entered the EU by act of parliament, campaigners are arguing they need another act of parliament in order to leave.

When Britain established itself as a parliamentary democracy they did so by effectively transferring most of the absolute powers of the monarch to parliament and through parliament to the Prime Minister. Thus, today, the Prime Minister has many reserve executive powers they can call upon via the Queen, which are leftovers from the days of absolute monarchy.

However, May’s ability to use these powers at this juncture are ambiguous due to the fact that as an international treaty it was an act of parliament that took the UK into the EU and acts of parliament cannot be repealed by anyone except parliament.

Another complication, which has been of comfort to remain campaigners, is that the act that committed the government to having a referendum quite clearly states that it was ‘advisory’ and not legally binding.

As such, the government and parliament are under no legal obligation to leave the EU in spite of a leave vote, which leaves the UK parliament and the public in a bind regarding the EU.

Especially since the majority of MPs were in favour of staying in the EU, even in spite of this glaring complication and the majority of the MPs having been in favour of staying in the EU, PM May has vowed to push ahead through the legal wilderness to ascertain the coveted Brexit, CBC reports.

New developments in the past few days have seen the leader of the opposition Jeremy Corbyn announce that his party would block any deal over Brexit that did not ensure the UK’s continued access to the single-market.

This is a blow to Theresa May and her cabinet colleagues who seek a ‘hard Brexit’ which would inevitably have to include a withdrawal from the single-market in order to be implemented. With the referendum turnout voting in favour of Brexit the possibility of leaving the EU seems likely. However, with the legal complications, the opposition in parliament and the demands for continued access to the single-market, then PM May, if she does go through with Brexit, may be forced to go for a ‘soft Brexit’ rather than a ‘hard’ one.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Canada Drops in Index Ranking Women’s Rights

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

Publication (Outlet/Website): Assorted In-Sights (In-Sight Publishing)

Publication Date (yyyy/mm/dd): 2016/11/17

International women’s rights apply to every nation including Canada. Female Canadian citizens, in general, have difficulties faced throughout life not seen, or not experienced to the same degree, on average, by Canadian men. Recently, a United Nations committee examined and analyzed the status of women and women’s rights in Canada. The United Nations Committee on the Elimination of Discrimination Against Women (CEDAW) described the situation in Canada for women’s rights as not much being done to improve the state for women within the country.

CEDAW was founded in 1982 and based in the Convention on the Elimination of Discrimination Against Women (CEDAW), which was adopted in 1979. Member states of the UN become party of CEDAW through “ratifying or acceding to the Convention,” which necessitates review by the committee on fulfillment of the obligations implied by being a member of the committee. In review of the obligations by the CEDAW, the committee, Canada has fallen since 1995 “from 1st to 25th place on the UN Gender Equality Index,” Canadian Civil Society Organizations reports.

The National Union of Public and General Employees (NUPGE) Secretary-Treasurer, Elisabeth Ballermann, said, “How much more evidence does our government need to prove that women continue to face inequality and discrimination?” In fact, the over two-decade decline in the status of Canada on the international stage for women’s rights implementation occurred throughout the Prime Ministerial leadership of The Right Honourable Justin Trudeau, Stephen Harper, Paul Edgar Philippe Martin, and Joseph Jacques Jean Chrétien, which have been through long periods of both Liberal Party of Canada and Conservative Party of Canada leadership.

No one Canadian federal political party to lay blame on for this. It amounts to a societal issue. A problem in how Canadian citizens, to some degree and in many domains, relate to one another day-to-day in public and private life. “We need a government that will not just talk about improving equality but one that will actually act,” Ballermann said. Another portion of the report relates to the gender wage gap. The report notes that the gender wage gap in Canada is double the amount of the global average. Indeed, the executive director of West Coast LEAF, Kasari Govender, described the ‘motherhood tax’, which is the pay gap for mothers in general compared to women without children. “Canadian mothers earn 12 per cent less than women without children,” Govender said, “The gap increases as the number of children goes up.”

According to Kate McInturff, a senior researcher at the Canadian Centre for Policy Alternatives who specializes in gender inequity and public policy, no improvements have been made regarding the gender wage gap in Canada. In her piece “Budget 2016: not enough real change for women,” she found that 43,000 new jobs were promised in 2016 and 100,000 for 2017/18, the majority of which would actually be created for the construction industry. This industry, which is 88.5% male, is continuously prioritised over female orientated industries like health care. The consequence of this is that women currently comprise 36% of beneficiaries of new budget measures intended to create jobs.

Trudeau himself, who has repeatedly made grand public gestures about being a feminist, is part of the larger problem. Many remember the political and gender equality maneuver for a 50/50 gender split Cabinet with the meme-quote that spread afterwards: “…because it’s 2015.” There is no right way to be a Feminist, but it is a problem when people think the Prime Minister is a great feminist, when in reality, he and his government are failing to address and actually change the injustices faced by Canadian women, in particular, those women who are considered to be on the margins of society.

Dr. Pam Palmater, the chair of Ryerson University has said that Indigenous Canadian women “suffer some of the world’s highest suicide rates, overrepresentation in prison and high rates of sexualized violence” and it seems to be a trend which has continued for years. During the year of the release of Amnesty International’s “Stolen Sisters,” the organisation said that women between the ages of 25 and 44 were five times more likely to die as a result of violence, and a report by the RCMP (Royal Canadian mounted police) calculated that more than a thousand indigenous women had been murdered since 1980, and another 152 had gone missing since 1982.

An inquiry was launched by the Canadian government in August to investigate the situation, but it remains to be seen whether the inquiry can be conducted in a way that satisfies public opinion and actually secures justice for women within indigenous communities. The final key point made in the report was on austerity and women’s rights in Canada. It was termed a “double-whammy for women” because the global financial crisis create restriction in wages, i.e. that stagnation of

wages if not decline, and the cuts to the benefits for women. “These austerity decisions ensure that women who are already economically disadvantaged bear even more of the consequences,” Ballermann said. An associated list of other problems within Canada for every single woman included lack of protection of women’s social and economic rights, support systems, violence against women, and access to abortions, among others.

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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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Mike Pence is Still Here, Folks

Author(s): Dominic Sylvia Lauren and Scott Douglas Jacobsen

Publication (Outlet/Website): Assorted In-Sights (In-Sight Publishing)

Publication Date (yyyy/mm/dd): 2016/11/16

In the wake of the recent surprise election of Republican presidential candidate Donald Trump, we must remain mindful of the President-elect’s shadow: Mike Pence. He is the Vice President-elect of the United States. Furthermore, he believes a series of bizarre things, if not outright falsehoods, which we will explore in this piece. One positive comes out of this. He is upfront about them.

Pence is someone “who sees the last 40 years of progress on abortion, gay rights, civil rights, criminal justice reform and race relations as a disaster for the country,” the Huffington Post reports. His views, if implemented at a national level, can be legitimate threats to women’s rights, LGBTQ+ rights, and the environment.

Mike Pence has been fixated on defunding Planned Parenthood throughout all of his years in politics. He had already caused a lot of uproar on the matter even before he teamed up with sexist lunatic no.1, Donald Trump. He flirted with his anti-women’s reproductive rights ideal before 2007, when he was in Congress, as he pushed for the legislation to defund Planned Parenthood. It wasn’t until the government shutdown in 2011 that sparked like-minded Republicans to join Pence’s obsessive anti-abortion and anti-women’s rights campaigns.

Texas has been Pence’s pride and joy in this domain as the state has been a leader in such drastic and conservative affairs. In 2013, Texas brought Pence’s dream to life, as the state “successfully cut the network of clinics out of its public family planning program for low-income women” (Sarah Kliff, Vox). No access to contraceptives led to more babies being born in Texas, and no regard for women’s reproductive rights ultimately led to women’s personal life decisions being neglected and controlled.

Pence’s absurd obsession with defunding Planned Parenthood has not only negatively impacted the citizens of Texas; he even threw his own state, Indiana, under the bus. By leading outrageous and undemocratic campaigns against reproductive health, Scott County in Indiana became a hotbed for STDs, as Pence cut funding for the only HIV testing provider in Scott County in 2013. As a result, the County suffered a disastrous HIV outbreak.

Mike Pence’s proposed bill on anti-abortion is even too conservative for most conservatives. His proposed law, which was thankfully overturned by a Federal judge, supported banning abortion, even in the case of irreversible fetal anomalies. In addition, his law included forcing women who chose to undergo an abortion to also perform funeral services for their fetuses. This would require women to keep any of the discarded fetal tissue and to either cremate or bury it. He is not in support to Roe v. Wade. “I long for the day that Roe v. Wade is sent to the ash heap of history,” Pence said. Roe v. Wade has effects right up to the present influencing the public debate on abortion. How could such a mentality even be considered in a supposedly “free” America? The United States prides itself on being a democratic and free nation. This is simply a fallacy when such laws are being imagined and such individuals are being elected to govern.

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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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Marriage Rejected in Mexico

Author(s): Pamela Machado and Scott Douglas Jacobsen

Publication (Outlet/Website): Assorted In-Sights (In-Sight Publishing)

Publication Date (yyyy/mm/dd): 2016/11/15

Wednesday was a difficult day for progressive Mexicans, according to the BBC. After the surprising Trump victory, which produced, as a consequent, the plunge of the Mexican Peso, the Lower House Committee rejected a proposal for a constitutional amendment, announced earlier in May in order to consecrate same-sex marriage and adoption rights.

Global news reports that President Enrique Pena Nieto’s lower house of congress voted the attempted measure to enshrine same-sex partners’ right to marry down 19-8. That is, same-sex marriage is not legal based on the vote by the Commission on Constitutional Matters. Edgar Castillo Martinez, the Commission Chairman for the Chamber of Deputies Chamber of Deputies, described the decision as “totally and definitively concluded.”

However, even with the 19-8 vote against the measure, the Supreme Court of Mexico, in 2015, stated unequivocally that the barring of same-sex couples from getting married was unconstitutional, but did not change the formal legal system. In that, it did not change the laws in the books. This did not change the fundamental framework for progressive change in the 2016 vote, even if the vote went in the favour of the progressive Mexicans.

And so a year onward, even with the hopes of the LGBTQ+, especially the gay, community in 2016 within Mexico behind the measure to make same-sex marriages constitutional, the 19-8 vote against went not-so much with the prevailing winds of change. Indeed, only some jurisdictions, such as the capital city of Mexico, remain bastions of legalized same-sex marriage.

The committee rejection happens a bit more than a month after protests against LGBT rights took place in Mexico City. Thousands of Mexicans were fighting to preserve the traditional ‘family values and the institution of marriage’, and not against LGBTQ+ rights in general. Thus, the traditional divide in the arguments between ‘family values’ and LGBTQ+ rights remain in conflict just south of the American border.

Homosexual partnerships had permission from the Mexican government to form civil partnerships. However, the recent ruling would provide the equivalent marriage rights to homosexual, or gay, couples as those already given to hetero-sexual, or straight, couples.

In fact, other countries in Latin America have provided the identical rights to gay couples for same-sex marriage as that provided to opposite-sex partnerships including Argentina, Brazil, and Uruguay, and partially in Mexico (depends on the areas of the country such as Mexico City and certain states), and most recently in Colombia as well.

The other issue in the country was adoption rights, as noted by The Huffington Post. And, indeed, once more, the Supreme Court pre-empted the rights of gay couples to have same-sex marriages as heterosexual couples have the constitutional right to marry, according to

Nonetheless, the recent vote of 19-8 relied on the constitutional right of gay couples to marry with some facets including adoption rights for married couples, which would mean the expansion of adoption rights to same-sex married couples, too. Despite their political success, Far-Left and Left-leaning parties have had difficulties in the past two decades. Latin America remains moderately conservative regarding same-sex relationships. Catholicism, as the predominant faith in Mexico, may be behind the popular resistance to change values that challenge traditional, conservative Christian principles.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

US Women’s Rights Hero: In Celebration and Appreciation of Lana Moresky

Author(s): Scott Douglas Jacobsen and Angelos Sofocleous

Publication (Outlet/Website): Assorted In-Sights (In-Sight Publishing)

Publication Date (yyyy/mm/dd): 2016/11/13

An Ohioan women’s rights hero has been at the forefront of the fight for women’s rights for decades. Her name is Lana Moresky, who is a Shaker Heights resident in Cleveland, Ohio. She acted as the President and Coordinator for the National Organization for Women (NOW) in 1972 after moving to Ohio, where she was previously living in Pittsburgh. Her fights for women’s rights, and against the regressive forces in American culture and society, have been for the “legalization of abortion, employment equity and the passage of the Equal Rights Amendment, an effort that failed in 1982,” the Advance Ohio reports.

The tremendous, arduous, and emotionally difficult efforts have extended to work to have women elected into office through attempts to have the first woman appointed to the Northern Ohio federal bench. Moresky continues the same fight for women’s rights right into the present, which is a noble aspiration, actualized, and an inspiration for many. No doubt. Women’s rights in the United States began, effectively, in the 1920s.

By which we mean, American democracy began in the 1920s, as Louis CK astutely noted in the opening section of one time that he hosted Saturday Night Live, because women finally got the right to vote at that time. Moresky relates her personal experience in tears within the video (linked in the first paragraph) because at the start of the decades-long work she did not expect to see these kinds of events in her lifetime necessarily.

These kinds of changes appeared too far into the future, but now girls can see a woman in power and making decisions with an impact as a leader in the most powerful country in the world. She made a powerful statement in this recent, brief, interview about finally feeling a part of the country, of The United States of America. It provides an insight to the status of women, emotionally, in that many probably felt, and sometimes likely still feel, like outsiders to the mainstream political process and socio-cultural milieu.

Women are still unfairly treated in a society that often praises itself to be one of the most democratic in the world. It is not the largest democracy in the world. India is the largest democracy in the world, but America has made significant progress compared to other countries on freedom of speech, for example. However, as noted earlier, women in the United States only gained the right to vote in the 1920s, which makes democracy relatively recent in the US.

In 2016, American women fall below men in various sectors – education, job prospects, salaries, and government representation. Black and Latino American women have it even worse. The American Civil Liberties Union (ACLU) notes that American women make 78 cents for every dollar earned by American men and also that over 1,000 public K-12 schools in the United States have single-sex education programs. What is more, women take less than 20% of the seats of the United States House of Representatives.

As Jabril Faraj brings it, “For much, if not all, of human history, women have been little more than property — subjected by men, bought and sold (in the name of “marriage”) and viewed as not much more than vessels for procreation.” Thankfully, things have changed now. But we’re anywhere where we need to be on protecting women’s rights and ensuring sex equality. Lana Moresky is a notable example of people who take action against inequality and advocate women’s rights by pressuring to get more women elected into office. Moresky has been a top Democratic activist and fundraiser for Hillary Clinton’s presidential campaign during the last year and it’s women like Moresky that brought about any change in women’s position in society and their representation in the political life.

Lana Moresky stresses the fact that it’s a major mistake that women are considered unable to make decisions or lead an organization. In fact, she emphasizes that when NOW pressures to get more women involved into politics it faces fierce opposition from male politicians or members of the government. A notable example is the unwillingness of the Senate to vote for the ratification of the Convention on the Elimination of Discrimination Against Women (CEDAW), which is an international treaty that has been signed and ratified by 189 UN states, following states like Somalia, Iran, and Tonga.

The CEDAW focuses and aims exactly on what its name says: ending the elimination and discrimination against women in marriage, employment, political participation and education. The United States of America does not have a right to be proud of respecting mothers of newborns as it’s the only high-income developed country that does not offer a paid maternity leave to women. The gender gap is clear in wage inequality as the USA ranks 65th out of 142 countries in wage equality for similar work, according to the 2014 Global Gender Gap Report. These are all immediate and long-term concerns that need to addressed persistently by activists, politicians, and citizens of the US. Lana continues her work into the current, urgent, and ongoing issues for women throughout America, and we wish her success in her pursuits, and wish this to be positive highlight and expression of appreciation for her tremendous dedication and long-term commitment to women’s rights in the US. Here’s in celebration and appreciation of Moresky!

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

[Untitled]

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Ecophiles

Publication Date (yyyy/mm/dd): 2017/10/23

Harm to Animals and the Environment

Harm to animals matters to me; the degradation of the environment matters to me, too. 

As animals, I include us. I want to reduce harm to animals in general. Pain is not fun (duh).

As to the environment, I point to what the scientific community says and well-meaning, informed global citizens know: climate change is both real and a serious issue. The use of natural fibres over synthetic ones is a good start because plastics harm ecosystems that animals depend on for decent survival. But also the use of plant-based natural fibres to reduce your impact on the environment altogether, including the animals that live and are a part of them.

Invest in Staples that will last you long

The actual cost of fast fashion comes from the externalities, which are things such as environmental and ecosystem impacts for the worse.​ ​

The simple answer for avoiding these is to be a more conscious consumer of the products that you buy which have the greatest potential to harm the environment and ecosystems, and people such as child or women labourers in poor countries.

Some of those can include a greater carbon footprint based on the use of synthetic fibers. Their production can cost carbon. They also damage the environment. Always, always, they end up in the ocean or landfills. These can have deleterious effects on ecosystems. Other negative effects include people. Because if something is damaging the ecosystem, and the animals or plants that are in the ecosystem are affected in some​ way. Those effects can in many ways hurt us because we eat plants and animals, which can exist in ecosystems damaged by plastics.

One key is to purchase the natural fibres that last longer than the other ones and to avoid the synthetic fibres altogether. Those kinds of staples are a means from which to reduce your consumption patterns, and the consumption patterns are altogether less damaging per purchase in addition to a reduction in the frequency of the purchases.

Labels matter (not brands)

Labels can matter. The labels of certification such as fair trade, sustainable apparel coalition, ethical fashion forum, Greenpeace detox, and so on. What are these groups doing? These groups are involved in providing certification or information about the potential harm to certain products and the safety of others. This is good for the buyer, which is you and me.

Buy Vintage

You can buy vintage. This means all products. You can go to an antique store or a place that sells vintage clothes. Those clothes are old, but they are useful. They don’t have to be thrown away. They don’t have to be wasteful. You don’t have to be as wasteful with purchases. This is part and parcel of being a conscious consumer in the ethical and sustainable fashion movement.

The brand does not necessarily matter, because the bigger brands don’t necessarily take into account these certifications or concerns. There is inertia from a market force in prior times that did not take any of this into account, which is something to be seriously taking into account for us- to change the direction of the fashion industry for one.

Shop Local

You can shop local. There​ ​are fewer impacts on the environment due to transportation limitations. You can simply buy at the farmers market. You can support local business. By supporting local business, you can uplift the community. You can help a neighbor. You can purchase things that are built by small and medium businesses. Small and medium businesses are the drivers of much of the economy. In tough economic times, as now, they are important. In tougher environmental circumstances, these are also important.

Repurpose your old clothes and Recycle

You can look at organization and charity directories that can inform you and put you in the right direction for the where you buy clothes. You could also look into methodologies for recycling. There are places to do it. Also, there are ways to simply biodegrade old clothes that could even be a fun weekend project. For example, if you like composting or simply haven’t tried it, you could look into red wiggler worms and hot composting to get some free fertilizer from old natural fibre clothes in only a few weeks time. 
 We can all do our part; me, too.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012–2022. 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.

An Interview with Blair T. Longley, Marijuana Party of Canada Leader (Part Four)

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Assorted In-Sights (In-Sight Publishing)

Publication Date (yyyy/mm/dd): 2016/10/31

What seems like the most emotionally ‘taxing’ part of activist and political work for you?

Since about 2008, I no longer am able to maintain even the slightest shreds of idealistic optimism towards the foreseeable finite future of the civilization that I was born into. Therefore, the most difficult psychological adjustments are related to coming to terms with the degree that civilization is manifesting runaway criminal insanities, due to almost everything becoming almost totally based upon enforcing frauds, which are automatically becoming exponentially more fraudulent!

Canada is moving in a progressive direction. What seem like the main domains of progression on drug policy based in evidence, science, and compassion to you?

It my opinion, it is delusional to think that Canada is moving in a “progressive direction.” Rather, I repeat my view that Canada is degenerating from colonialism towards neofeudalism, which shall likely be a phase towards something much worse.

Canada is one of the few countries in the world which still has enough natural resources left to strip-mine at an exponentially accelerating rate. Therefore, Canada is one of the few countries where Globalized Neolithic Civilization continues to superficially appear to make “sense,” despite that it is actually based upon operating through runaway criminal insanities, which operates through fundamentally fraudulent financial accounting systems, since Canada is integrated into globalized systems that are based upon public governments enforcing frauds by private banks, whereby “money” is made out of nothing as debts, in order to “pay” to strip-mine Canadian natural resources.

Fraudulent financial accounting systems present that as being good and positive things to do, because those enforced frauds present everything in absurdly backward ways. Canada has always been integrated into the Anglo-American (Zionist) Empire, which is the most dominate group inside the overall Globalized Neolithic Civilization.

Since Canada still has enough natural resources left to continue to be able to strip-mine at an exponentially increasing rate, the Canadian ruling classes continue to becoming increasingly psychotic psychopaths, while the Canadians ruled over continue to increasingly become impotent political idiots, since the established political systems in Canada continue to be able to deliberately ignore the problems of diminishing returns, through which manifest limits to growth.

The alleged “progressive direction” of Canadian society is actually based upon nothing more than the misrepresentations of the best available professional hypocrites, who are currently able to dominate Canadian society. I see nothing whatsoever that is some genuine “progression on drug policy based in evidence, science and compassion.”

Anything like that would necessarily have to be based upon better understanding of human ecology, inside of which operates the political economy.

However, there is nothing which is more deliberately ignored and/or misunderstood, in the most absurdly backward ways, than human ecology, which ramifies throughout every other way in which Globalized Neolithic Civilization has psychotic attitudes towards its ecological environment, and which is, therefore, actually manifesting as runaway criminal insanities, as far as the longer term consequences are concerned.

In general, the younger, you are (and even more so for future generations) the more you are being lied to, cheated and robbed by the established political systems. One of the various ways that manifests are those ways that young poor people are primarily the victims of marijuana laws, while the current news trends regarding the so-called marijuana “legalization” continue to be dominated by professional hypocrites, whose claims to protect young people are very probably going to continue to backfire badly.

In order for drug policies to become better based on evidence and science, as well as thereby become genuinely more compassionate, as the result of that degree of higher consciousness, it would be necessary to better base the general understanding of government itself on evidence and science.

However, doing so requires integrating and surpassing the profound paradigm shifts already achieved in physical science into political science, which requires that political science go through series of intellectual scientific revolutions and profound paradigm shifts.

In order to understand how and why the currently established drug policies have become about as absurdly backwards as possible, one has to go through the processes of not only discovering and demonstrating that governments are the biggest forms of organized crime, dominated by the best organized gangs of criminals, but also, go through deeper levels of analysis regarding how and why those are the actual social facts.

What the established drug policies have actually done are what those were actually intended to do, which were to enable organized crime to flourish on every level, and especially to enable governments, as the biggest forms of organized crime, dominated by the best organized gangs of criminals, to flourish.

Hence, the drug policies became the “War on Drugs,” while about 75% of that was the “War on Marijuana,” which enabled the fascist plutocracy to build its fascist police state, while the profits from making those “drugs,” and especially “marijuana,” become illegal would eventually end up in the biggest banks, which then could enable the profits from frauds to be reinvested in more frauds.

In general, the essential political problems are due to the ways that human ecology was driven by natural selection pressures to become based on the maximum possible deceits and treacheries.

Therefore, it has become politically impossible to have any relatively rational public debates about any important public issues, because of the degree to which the most important issues are buried as deeply as possible under the maximum possible bullshit social stories, which were spouted by the biggest bullies, for generation after generation, while those lies were backed up by violence, in ways which made those huge lies become the overwhelmingly dominate social stories.

It continues to be the case that huge lies about “marijuana” dominates the public spaces, and therefore, marijuana “legalization” continues to be based upon bullshit, which will surely backfire badly in the longer term, while yet enabling a tiny minority to make more money, by screwing the vast majority, which will be basically the same as it always was…

It continues to be tragically ironic that those who called for more evidence and science based drug policies tend to NEVER do so with respect to better understanding government itself in those ways. Therefore, not only do drug policies make no genuine progress, but also, every other political issue is also trapped in vicious spirals of political funding resulting in enforcing frauds.

The best available professional hypocrites have the most socially successful careers, such as that those politicians who are the best professional liars and immaculate hypocrites tend to win the elections, and thereafter continue to drive the entrenched vicious spirals to become worse, faster…

Overall, there are exponentially increasing contradictions between progress in physical science WITHOUT any progress in political science.

Moreover, at the present time, there are no feasible ways for those contradictions to not continue to get worse, faster, because it continues to be politically impossible for enough human beings to better understand themselves as also being manifestations of general energy systems, since doing so would require enough of them recognizing the deep degrees to which they were brainwashed to believe in bullshit about everything, on level after level, where those lies were different at every level, and which sets of lies included those which criminalized cannabis, and which currently appear to be able to continue to dominate its bogus “legalization.”

Any feelings or thoughts in conclusion?

I WISH that I could come to better conclusions. However, after spending several decades learning about politics, the most consistent theme has always been that THE MORE I LEARNED, THE WORSE IT GOT.

The about exponential progress in physical science has primarily been applied to become better at enforcing frauds, such that civilization overall has become about exponentially more fraudulent. At the present time, it appears to have been nothing more than a vain fantasy that more rational evidence and logical arguments regarding hemp truths would make any significant differences to marijuana laws.

Rather, the preponderance of current news indications is that marijuana “legalization” is going to continue to mostly be based upon the same old huge lies, and therefore, will backfire badly overall, except to the degree that relatively small minorities will be able to extract the maximum personal profits from ridiculously restrictive regulations.

Thank you for your time, Mr. Longley.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

An Interview with Blair T. Longley, Marijuana Party of Canada Leader (Part Two)

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Assorted In-Sights (In-Sight Publishing)

Publication Date (yyyy/mm/dd): 2016/10/16

You are the Leader of the Marijuana Party of Canada. What is the primary policy of the Marijuana Party of Canada?

The Marijuana Party was primarily founded as a single issue party, based upon the related aspects of “legalizing marijuana.” The only founding policy beyond those related to “marijuana legalization” was to change the voting system, such that there would be better representation achieved than the existing first-past-the-post electoral systems, which tends to wipe out smaller parties, while possibly giving total power to the dominate minority.

Of course, I have always, without making any effort to do so, been riding along with the waves of events that were happening during the historical times and places where I happened to exist. Hence, it is consistent with my continuing to surf the waves of change that the current Liberal Party Canadian government is currently working upon both those issues, of “legalizing marijuana” and “electoral reform.”

What derivative policies, which have details and acts as sub-clauses to the primary policy, follow from the primary policy?

That depends upon to what degree one is able and willing to accept and integrate the more radical hemp truths, that hemp is the single best plant on the planet for people, for food, fiber, fun and medicine. Neolithic Civilization has always been based upon being able to enforce frauds. Within that overall context, marijuana laws are the single simplest symbol, and most extreme particular example, of the general pattern of social facts: only a civilization which was completely crazy, and corrupt to the core, could have criminalized cannabis.

Do cults, ideologies, and religions restrict the advancement of society to greater technological, socio-cultural, and spiritual levels?

That is quite the hyper-complicated question! One of the first sociologists, Emile Durkheim, explained some of the various ways that paradigm shifts are achieved, which have been restated by many others, such as represented in these quotes from Gandhi & Schopenhauer: “First they ignore you, then they laugh at you, then they fight you, then you win.” & “Every truth passes through three stages before it is recognized: In the first it is ridiculed, in the second it is opposed, in the third it is regarded as self-evident.”

Those patterns were documented happening over and over again by Thomas Kuhn in his book The Structure of Scientific Revolutions. Similarly, there is famous quote from John Stuart Mill regarding how: “Yet it is as evident in itself as any amount of argument can make it, that ages are no more infallible than individuals; every age having held many opinions which subsequent ages have deemed not only false but absurd; and it as certain that many opinions, now general, will be rejected by future ages, as it is many, once general, are rejected by the present.”

Within that context, Globalized Neolithic Civilization is running out of enough time to be able to change enough to adapt. The facts are that sociopolitical systems based upon being able to enforce frauds are becoming exponentially more fraudulent, while there appears to be nothing else which is happening which is remotely close to being in the same order of magnitude of changes to be able to adapt to that happening, because Globalized Neolithic Civilization is the manifestation of the excessive successfulness of being controlled by applications of the methods of organized crime through the political processes, in ways which overall are manifesting as runaway criminal insanities.

That society appears to have become too sick and insane to be able to recover from how serious that has become. Marijuana laws illustrated the ways that the repetitions of huge lies, backed by lots of violence, controlled civilization, despite that doing so never stopped those lies from being fundamentally false. Everything that Globalized Neolithic Civilization is doing is based upon the history of social pyramid systems of power, whereby some people controlled other people through being able to back up lies with violence.

The history of successful warfare was the history of organized crime on larger and larger scales. Being able to back up deceits with destruction gradually morphed to become the history of successful finance based upon public governments enforcing frauds by private banks. It was within that overall context that it was possible for a whole host of other sorts of legalized lies to become backed by legalized violence, which included the example of criminalizing cannabis.

 Who are important individuals in the party of aim of the legalization of marijuana apart from you – or general statements about the membership at large?

A registered political party can not exist without individual members. Each and every individual who agrees to become a registered member is vital to the overall existence of the party. After having 250+ members, during general elections, the party has to have 1 officially nominated candidate for election. The Marijuana Party operates in totally decentralized ways. Our candidates are practically in the same situation as independent candidates. Our electoral district associations are as autonomous as the elections laws allow them to be.

What does the research state about the benefits and harms of marijuana – by any means of intake such as smoked, ingested, and so on?

The overall answer continues to be the same as the Royal Commission reported in 1972, that marijuana is the safest of drugs. The history of pot prohibition was always based upon huge lies, which grossly exaggerated the harmfulness of marijuana, which set of lies may be referred to as “Reefer Madness.” In my opinion, smoking marijuana is the worst way to consume cannabis. My view is that smoking should only be done ritually and ceremonially.

Due to the history of the criminalization of cannabis, cannabis culture became similar to a slave society, within which context many people became proud of the relatively stupid social habits that they developed during those decades of prohibition. Cannabis should be food, first and foremost. Vapourization is a superior alternative to smoking.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

An Interview with Blair T. Longley, Marijuana of Party of Canada Leader (Part Three)

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Assorted In-Sights (In-Sight Publishing)

Publication Date (yyyy/mm/dd): 2016/10/24

What have been the most regressive policies in provincial, territorial, and national history from your perspective for the legalization and regulation of marijuana?

The total criminalization of the cultivation of cannabis, which took effect in Canada in 1938, wiped out the hemp industries which could have grown hemp for food and fiber. We are living inside of Wonderland Matrix Bizarro Worlds, where everything has become as absurdly backward as possible, due to society actually being controlled by enforced frauds.

Everything regarding the history of how hemp became marijuana, and thus, cannabis became completely criminalized, is but one of the tiny tips of an immense iceberg of integrated systems of legalized lies backed by legalized violence, which almost totally dominate Globalized Neolithic Civilization.

The ruling classes, the pyramidion people in those entrenched social pyramid systems, are becoming increasingly psychotic psychopaths, while most of the people they rule over are matching that by becoming increasingly impotent political idiots.

People who do not know anything but what their schools and the mass media tell them know nothing but bullshit, which they have been brainwashed to believe in their whole lives.

They may be told relative truths about trivial facts, but otherwise they are massively LIED TO BY OMISSION regarding the most important facts, as well as generally misinformed about everything, in proportion to how important those things are.

Again, the ways in which the schools and mass media, operated by professional hypocrites, have presented grossly disproportional and irrational risk analysis regarding the exaggerated harms and dangers of marijuana, simply symbolized the ways in which the vast majority of people were brainwashed to believe in bullshit, in ways which have become more and more scientific brainwashing, as manifested within the context of an oxymoronic scientific dictatorship, which has primarily applied progress in science and technology in order to get better at enforcing frauds, while adamantly refusing to become more genuinely scientific about itself.

The biggest bullies’ bullshit world views have been built into the basic structure of the dominate natural languages and philosophy of science, such that almost everyone thinks and communicates in ways which are absurdly backwards, and moreover, are tending to actually become exponentially more absurdly backwards, as the progress in physical science and technology continue to be applied through sociopolitical systems based upon being able to enforce frauds, which are thereby becoming exponentially more fraudulent.

Since the most socially successful people living within systems based upon enforcing frauds are the best available professional hypocrites, there are no practically possible ways to prevent that from continuing to get worse, faster…

Although the laws of nature are never going to stop working, and therefore, nothing that depends upon the laws of nature is going to stop working, natural selection pressures have driven the development of artificial selection systems to become based on the maximum possible dishonesties, which are not getting better in any publicly significant ways, but rather, are actually becoming exponentially more dishonest. Globalized Neolithic Civilization is headed towards series of psychotic breakdowns, a tiny component of which is the psychotic breakdown of pot prohibition.

You have moderate exposure in the media. What responsibilities come with this public recognition?

The public opinions regarding the Marijuana Party tend to be similar to the rest of the systems of public opinions, which are based upon generation after generation being brainwashed to believe in the biggest bullies’ bullshit world views by their schools and mass media.

The general public opinions of the Marijuana Party could hardly be lowered by anything that I could possibly do. In my view, the vast majority of Canadians, literally more than 99%, always behave like incompetent political idiots, (while the fraction of 1% that are the pyramidion people in those social pyramid systems are more competently malicious.)

Inside that context, I tend to not want to volunteer to be a performing clown, who can be drafted into the narratives which are presented by the mass media. Meanwhile, I regard those people who have been made become more relatively famous by their greater mass media coverage publicity as being mainstream morons and reactionary revolutionaries.

While I may still somewhat entertain vain fantasies that I should promote more radical truths, including more radical hemp truths, from any overall objective point of view society has become too terminally sick and insane to recover from the degree to which that has become the case.

One tiny manifestation of that are those ways that the “legalization” is currently indicated to become based on compromises with the same old huge lies, while more radical hemp truths are not expected to be able to change that.

Therefore, “legalizing” marijuana now looks like it is headed toward becoming ridiculously restrictive regulations, which will actually amount to “Pot Prohibition 2.0” based on “Reefer Madness 2.0.”

Who are activists, authors, bloggers, writers, and so on, that influence you, and deserve greater exposure?

I am not aware of any particular sources which I would unreservedly recommend. My opinions are due to sifting through vast amounts of information, such that what I have distilled is nothing like anything which was similar to what was originally presented in those sources.

In my view, it is politically impossible for any publicly significant opposition to not be controlled. I am not aware of any “alternatives” that are more than “alternative bullshit.” The best one gets is relatively superficial analyses, which are correct on those levels, but which then tend to collapse back to the same old-fashioned bogus “solutions” based upon impossible ideals.

It is barely possible to exaggerate the degree to which almost everyone takes for granted the DUALITIES of false fundamental dichotomies, and the related impossible ideals. I am not aware of any publicly significant “opposition” that is not controlled by the ways that they continue to almost completely take for granted thinking in those ways.

(Of course, that includes the publicly significant groups that the mass media have most recognized as those who have campaigned to “legalize” marijuana.) Ideally, we should go through series of intellectual scientific revolutions and profound paradigm shifts.

Primarily that means we should attempt to better understand how human beings and civilization live as manifestations of general energy systems, and therefore, we should attempt to use more UNITARY MECHANISMS to better understand how human beings and civilization actually live as entropic pumps of environmental energy flows.

However, I am not aware of anyone who is publicly significant that sufficiently does that, especially because going through such series of profound paradigms becomes like going through level after level of more radical truths, which amounts to going through the fringe, then the fringe of the fringe, and then the fringe of the fringe of the fringe, etc….

I present what I call the Radical Marijuana positions as being those Fringe Cubed positions, which are based upon attempting to recognize the degree to which almost everyone currently almost totally takes for granted thinking and communicating through the uses of the dominate natural languages and philosophical presumptions, which became dominate due to those being the bullshit which was backed up by bullies for generation after generation, for thousands of years.

Not only has civilization been based on thousands of years of being able to back up lies with violence, while progress in physical science has enabled those systems to become exponentially bigger and BIGGER, but also, those few who superficially recognize that then still tend to recommend bogus “solutions” which continue to be absurdly backwards, because they do not engage in deeper analysis regarding how and why natural selection pressures drove the development of artificial selection systems to become most socially successful by becoming the most deceitful and treacherous that those could possibly become.

Since those are the facts, everything that matters most is becoming worse, faster … Within that context, the bogus “legalization” of marijuana, based upon recycled huge lies, is too little, too late, and too trivial to matter much. Rather, what is happening is that the Grand Canyon Chasms between physical science and political science are becoming wider and WIDER!

Human beings and civilization have developed in ways whereby they deliberately deny and misunderstand themselves living as entropic pumps of environmental energy flows in the most absurdly backward ways possible, while yet, almost everyone continues to take that for granted, which includes the degree to which the central core of triumphant organized crime, namely, banker dominated governments, are surrounded by layers of controlled “opposition” groups, which stay within the same bullshit-based frame of reference.

There is almost no genuine opposition, but rather, the only publicly significant “opposition” is controlled by the ways that they continue to think and communicate using the dominate natural languages and philosophy of science, without being critical of those.

Of course, that characterizes the controlled “opposition” groups, which have been campaigning to “legalize” marijuana. As those campaigns have become more mainstream, those campaigns have become less radical, and therefore, have tended to even more be able and willing to compromise with the same old recycled huge lies.

Therefore, in general, one is watching the “legalization” of marijuana turn into a mockery of itself, whereby what is actually happening is becoming more and more absurdly backwards to what was originally being promoted by those who long ago were campaigning to try to “legalize” on the basis of promoting more radical hemp truths.

Instead, “legalized” marijuana is being more and more forced back to fit inside the established monetary and taxation systems, which are almost totally based upon public governments enforcing frauds by private banks. The current news trends indicate that “legalized” marijuana is only happening INSIDE the systems that criminalized cannabis in the first place. Hence, overall, the campaigns to “legalize” marijuana are more and more being betrayed, such that what is most probably going to actually happen are sets of ridiculously restrictive regulations. (Of course, we will have to wait and watch to see what finally happens in those regards during the next couple of years. However, there are no good grounds to be genuinely optimistic about that at the present time.)

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

An Interview with Blair T. Longley, Marijuana Party of Canada Leader (Part One)

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Assorted In-Sights (In-Sight Publishing)

Publication Date (yyyy/mm/dd): 2016/10/15

In terms of culture, family, geography, language, and religion/irreligion, what is your background?

I was born on the barbaric fringe of the British Empire, i.e., Vancouver, British Columbia, Canada, in 1950. I grew up in Dollarton, North Vancouver. In retrospect, it was sort of “frozen in history” when I was young.

The natives had been genocidally wiped out by viral diseases, and then relegated to small reservations, many miles away from Dollarton. The area was only beginning to be developed when I was young.

There were many miles of beaches and forests that I could explore around my home, where there were almost no other people. Those areas are developed now, such that it is no longer possible for me to go back “home.”

The community I grew up in was almost totally White Anglo Saxon Protestant (there were a few Catholics.) Up until the year 1971, when I was 21 years old, Dollarton had a clause in its property titles which explicitly stated that those properties could not be sold to anyone who was not Caucasian.

Therefore, the elementary and high schools that I went to had zero “diversity,” as people would now think of that kind of multiculturalism. I grew up in a family that may be referred to as “third generation atheists,” inasmuch as for three generations nobody in my family had believed in any of the established religious dogmas.

When I went through the academic and technical educations of the British Columbian schools’ systems I was taught to respect rational evidence of facts and logical arguments. In high school I did best in science courses. Therefore, my primary ways of thinking were based on mathematical physics. My first philosophy was statistical materialism.

How did this influence development?

When one pursues the prodigious progress made in mathematical physics, one learns about the history of scientific revolutions, whereby there were series of intellectual revolutions, and profound paradigms shifts. Those trends that follow from attempting to more seriously consider what mathematical physics is telling us about the “real” world.

One finds that those more and more re-converge with ancient mysticism. I have spent several decades pursuing those convergences between mathematical physics and mysticism, with particular emphasis upon attempting to reconcile physical science with political science.

What were your early involvements in activism and politics prior to the Marijuana Party of Canada?

My first participation in registered political activities was going to the founding convention of the Green Party of Canada in Ottawa, in 1983. In 1984, I became a Green Party candidate in the General Federal Elections, in order to help the Green Party, become a registered party under the Canada Elections Act.

At that time, my main concern was the nuclear arms race between the USA and the USSR, which became quite insane during the 1980s, and reached its most insane point in 1986. (Of course, that situation after getting somewhat better for a while, has now become worse than it has ever been before.)

Back at that time, the Green Party was tending to become more mainstream, and therefore, my kinds of radical politics were not approved of by the more mainstream members of the Green Party. That ended up with my also being endorsed as a Rhinoceros Party candidate on the last day of the nomination period, which made national news, due to my becoming a Green Rhino.

During the 1984 General Federal Elections, one of the most important turning points in my life took place when I attended an election expenses seminar given by Elections Canada officials, where the political contribution tax credit was explained. I realized the awesome potential of that tax credit, and spent the next few decades attempting to realize that potential.

I became a registered agent of the Rhinoceros Party, which enabled me to work on using the tax credit, as political experiments that enabled me to build the factual basis for a court case against the government of Canada regarding the uses of political contribution funds. From 1982 to 1987, I was publicly cultivating cannabis plants in university family housing gardens, first on SFU’s campus, and then on UBC’s campus.

During 1986 I engaged in substantial correspondence with Prime Minister Brian Mulroney, and some of his other ministers, regarding the criminalization of cannabis. In 1987 I was growing several dozen marijuana plants in the center of the family housing garden, in order to gain standing to challenge the constitutional validity of the marijuana laws.

However, when I went to court, the RCMP witness, crown prosecutor, and judge, conspired to make deliberate errors in law, so that they could summarily acquit me, and therefore, not have to bother to look at the evidence nor listen to the legal arguments that I had prepared for that case.

In other words, that court case ended in a completely goofy way. Since then, it has been repeated, over and over again, that Canadian courts were too corrupt to engage in a proper Charter of Rights examination of the original purpose and subsequent effects of the laws that criminalized cannabis.

After my own efforts had resulted in clearly demonstrating that was going to be the case, I stopped doing any more activism on that topic, but rather, devoted all my time and energy, from 1988 to 2000, in working on my court case against the Canadian governments regarding the political contribution tax credit.

After I finally won that case, by proving that the government had been arrogantly dishonest about the legal uses of that tax credit, in 2000, I attempted to interest all the other registered political parties in adopting my ideas. NONE of the other registered parties were willing to adopt my ideas regarding the possible uses of that tax credit, EXCEPT the newly registered Marijuana Party.

Therefore, the reason that I became associated with the Marijuana Party is that it was the ONLY registered party that was willing to attempt to realize the full potential of the political contribution tax credit. In 2004, the Canada Elections Laws were changed in ways which deliberately decimated the Marijuana Party. After the Marijuana Party had been effectively destroyed by those changes in the Elections Laws, I became Party Leader, because there was nobody else who was willing and able to do so at that time.

I primarily did so in order to continue to work on the political contribution tax credit potential, by finding ways to work around the changes in the Elections Laws which summarily criminalized most of what the Marijuana Party had been successfully doing from 2000 to 2003. (That is what I continue to do now through authorizing autonomous Marijuana Party Electoral District Associations.)

Becoming Party Leader enabled me to have another court case against the Canadian government regarding Elections Laws that made votes for big parties be worth about $2 per vote, per year, for the big political parties, while votes were worth nothing to smaller political parties. We originally won at trial, however, we lost under appeal in 2008, which effectively made sure that the Marijuana Party could not compete with the bigger political parties.

The big parties actually made money from participating in General Federal Elections, while the smaller parties went broke by attempting to do so. The Elections Laws are set up in every possible way to favour the big parties, while screwing the smaller parties.

However, since the big parties also appoint the judges, the typical patterns are for the courts to up-hold as constitutionally valid the laws regarding the funding of the political processes which accumulate to result in Canada NOT being a “free and democratic society,” but rather, being a runaway fascist plutocracy juggernaut.

Overall, Canada is deteriorating from colonialism towards neofeudalism, while the vicious spirals of the funding of all facets of the political processes are the main factors driving that to happen…

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Protecting Multicultural Canada

Author(s): Cameron McLeod and Scott Douglas Jacobsen

Publication (Outlet/Website): Assorted In-Sights (In-Sight Publishing)

Publication Date (yyyy/mm/dd): 2016/08

“More than most other countries, Canada is a creation of human will.”

Preliminary Report of the Royal Commission on Bilingualism and Biculturalism: 144

In everyday discussions about Canada and its politics, there is often a distinct lack of nuance.

And it’s a sad fact that the most pressing challenges a country might face are not often the most easily framed in a digestible way, or accessible to the average person. It would be pointless to hark on this, it’s just the way our busy, multifaceted lives work. And so in order that every conversation not necessarily begin with a framing of the essentials, then a defining of the parties, and then with each party stating their background in coming to the Canadian conversation — a society like ours rests on assumptions to create an accessible narrative of national conversation. This is multiculturalism. It’s a series of assumptions and basic modes of thinking about the country, that really is the closest thing we have to a national ideology.

But our argument is that resting on assumptions is a lot like resting on one’s laurels. And that can be dangerous. Canada might just be fundamentally more susceptible to a populism that appeals to our baser emotions exactly because those emotions have been starved of air for so long.

Canadians take for granted equilibrium. The politics of division, racial animosity, and religious intolerance are – at present – very far removed from the majority of Canadians’ daily lives. This is not the case everywhere else. There isn’t the space here to define multiculturalism in very much depth, but here’s a shot at a summary. Since 1971, Canada’s official policy is a pluralist doctrine called “multiculturalism.” This is where no one culture is dominant or more Canadian than any other. As that might be contentious, a multicultural approach is probably best defined inversely.

Multiculturalism is where no culture, religion, or ethnicity, is unqualified to be Canadian and co-exist in Canadian society. This way of thinking is frequently articulated, referenced and adhered to, from and across Canada’s political landscape.

As citizens, we’re very proud of this way of thinking because it really self-evidently works. And it’s hardly understated, it’s how we justify our successes and where we look for redemption in our failures. Pierre Elliot Trudeau’s government made it official. And as a young man, Pierre Trudeau, wrote that Canada respects “the big and the small, the one and the several.” (Allen Mills, Citizen Trudeau: 122). I think his is a well put summary.

Still looking at Trudeau, multiculturalism’s founder, he also called Canada a country of la petite patrie. Small homelands. Our country is not home to one nation, but, in Trudeau’s estimate, two.

And more recently we’ve come to recognize many more. Our society, its institutions, its communities, and its people have the ability to identify both with the region and with the nation at large. This has made Canada an open society. On this point, you will find little debate. As a society, we remain loyal to our differences.

This is highfalutin’, sure, but it’s also what we’ve decided to build a country with. Now, it seems, Canada exists coherent and vanquished of much old-world baggage, and free of the tensions of the melting pot down-south.

A Canadian has no particular ethnicity. They speak no particular language (while expected to have English or French, this will never be enforced). They have no particular religious beliefs, and were not necessarily born here. He or she has not necessarily lived here for the majority of his or her life, and has not necessarily been educated a certain way.

They do not hold any particular ideological position (not even that of multiculturalism). Neither must they have any kind of political affiliation, conviction, or loyalty; nor can they have any past affiliations, convictions, or loyalties challenged or used to undermine their “Canadian-ness”.

Canada’s multiculturalism is based on an absence of conditions. Following from this, it takes on a positive character: racism is bad; discrimination according to ethnicity or culture is unacceptable; and ethnicity should not be referenced or described unless in an explicitly positive fashion. And that immigration is fundamental to the country and will continue to be in the future.

These are assumptions, and assumptions students our age have never encountered heard any other way.

This description is to emphasize how “Canadian” is, as all nationalities arguably are, something constructed. Canada is a “creation of human will,” as well as our imagination. Canada, understood as something made, is also something to be maintained.

The best way to do this is to challenge our most fundamental assumptions, not necessarily to disown them, but to better understand where threats to them might strike. We should do this now. We should do it in our schools.

Each generation does not necessarily need to begin again, but it must redefine Canada for itself, if it is to safely lead it deeper into this century. Most importantly, in creating a society where we might drive those not unquestionably subscribed to a multicultural Canada outside the proper opinion corridor, with an out of mind, out of sight sort of complacency – we lost sight of any kind of perspective of where we are, and where we still need to go.

We need voices who question immigration policy, who question what it means to be properly Canadian, and especially if this makes us deeply uncomfortable. If Canada’s pluralistic approach is correct which we believe it is – then we can defend our vision of this country.

Because the most popular narrative is of us as a free, open, democratic, pluralistic, multicultural, and multi-ethnic society, this does mean other narratives do not insidiously live outside that mainstream. In opening up the conversation to voices not traditionally in sight, most likely crude, older politics, we better prepare ourselves for real opposition that might threaten the future of this country.

In being so loose, so malleable, this country is particularly vulnerable to the 21st century’s challenges from and against the global order, especially those for and against the nation state.

The hope is that our generation will have been the last raised never having encountered a serious challenge to their way of thinking. We are concerned with how far our tolerance will stretch before it breaks – and with it, Canada.

Our worst enemy might turn out to be our own, less noble instincts. Mel Hurtig has left us and it’s up to the young today to define a new nationalism fit for this century and this country, and strong enough to embrace open societies and markets, and stable enough to preserve what is fundamentally Canadian – whatever we might want that to be.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

An Interview With Rick Rosner on Women and the Future (Part 4)

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2017/07/08

Rick Rosner is a personal and professional friend. I interviewed Rick in an extensive interview on In-Sight: Independent Interview-Based Journal, which came to about 100,000 words. Rick claims to have the world’s second highest IQ. He is a member of the Mega Society and was the journal editor, as well Errol Morris interviewed him for the TV series First Person. This is part 4 of a series devoted to conversation on women and the future from the extensive interview. This series is comprised of excerpts from the In-Sight: Independent Interview-Based Journal interview. Part 4 covers the examples in outstanding women in history, the poor outcomes and lives for most people in history, and more.

Scott Douglas Jacobsen: Ethics exists beyond issues of the sexes.  Issues of global concern.  Ongoing problems needing comprehensive solutions such as differing ethnic, ideological, linguistic, national, and religious groups converging on common goals for viable and long-term human relations in a globalized world scarce in resources without any land-based frontiers for further expansion and exploitation, UN international diplomatic resolutions for common initiatives such as humanitarian initiatives through General Assembly Third Committee (Social, Humanitarian and Cultural), Economic and Social Council (ECOSOC), United Children’s Fund (UNICEF), United Nations Develop Programme (UNDP), World Food Programme (WFP), Food And Agricultural Organization of the United Nations (FAO), United Nations Population Fund (UNFPA), United Nations Human Populations Settlement Programme (UN-HABITAT), Interagency Standing Committee (IASC), and issues of UN humanitarian thematic import such as demining, early warning and disaster detection, the merger of theories of the grandest magnitude (e.g., general and special relativity) and the most minute (e.g., quantum mechanics), medical issues such as Malaria, Cancer, and new outbreaks of Ebola, nuclear waste and fossil fuel emissions, severe practices of infibulation, clitoridectomy, or excision among the varied, creative means of female – and male – genital mutilation based in socio-cultural and religious practices, stabilization of human population growth prior to exceeding the planet’s present and future supportive capacity for humans, reduction of religious and national extremism, continuous efforts of conservation of cultural and biological diversity, energy production, distribution, and sustainability, economic sustainability, provision of basic necessities of clean water, food, and shelter, IAEA and other organizations’ work for reduction and eventual elimination of nuclear armaments, culture wars over certainty in ethics on no evidence (faith-based ethics) and lack of certainty in morality because of too much data while lacking a coherent framework for action (aforementioned bland multiculturalism transformed into prescription of cultural/ethical relativism), acidification of the oceans, problems of corruption, continued annexation of land, issues of international justice handled by such organs as the International Court of Justice, introduction of rapid acceleration of technological capabilities while adapting to the upheavals following in its wake, issues of drug and human trafficking, other serious problems of children and armed conflict including child soldiers, terrorist activity, education of new generations linked to new technological and informational access, smooth integration of national economies into a global economy for increased trade and prosperity, and the list appears endless – and growing.

If collated, they form one question: “How best to solve problems in civil society?

Main issue, all subordinate queries and comprehensive, coherent solutions require sacrifice.  You might ask, “Cui bono?”  (“Who benefits?”) Answer: all in sum.  Problem: few feel the need to sacrifice past the superficial.  Some Facebook, Twitter, or Instagram protestations to represent themselves as just people while not behaving in the real world as just people.  Hashtags and celebrity speeches help in outreach and advertisement, but we need long-term, pragmatic solutions to coincide with them more.  Nothing hyperbolic to disturb healthy human societies, but reasonable and relatively rapid transitions into sustainable solutions. You have stated positive trajectories by thinking about the future.  You talked of some, but not all. What about these collection of problems and the growing list?

Rick Rosner: I believe the best instrument of change is information. Informed people more readily disbelieve stupid shit. Widespread ignorance and distrust of well-substantiated facts are usually signs of somebody getting away with something.

We know society is trending in an egalitarian direction. Trends towards equality are in a race with technology remaking society. For me, the question becomes, “How many lives and generations will be spent in misery before social and tech trends make things better and/or weird?”

The happy possible eventual situation is that tech creates a utopia in which all people get what they want. The unhappy possible eventuality is that tech debunks the importance or centrality of humanity, and humans are afterthoughts – the stepchildren of the future – being taken care of but not really having their concerns addressed because their level of existence isn’t taken seriously by posthumans. (And of course there’s the possibility that AI gets out of hand, eats everything and craps out robots. Let’s try to avoid that.)

Tech will solve some huge problems. One of the biggest is the steadily growing population. People who have a shot at technical, earthly immortality (50 to 80 years from now) will reproduce less. When transferrable consciousness becomes commonplace (120 to 150 years from now), posthuman people may not reproduce at all (though traditional human enclaves will still spit out a steady stream of kids). The uncoupling of individual consciousness from the body it was born into solves a bunch of, perhaps most, current problems and anticipated problems – crowding, food, pollution, global warming – by allowing people to live in ways that leave less of a footprint. (Not that their choices will be made for purely ecological concerns. People will always follow their own interests, and posthuman people will choose a variety of non-fleshy containers (200 years from now) because virtual or semi-robotic containers will be cheaper, more convenient, more versatile and exciting.)

But our current problems will be largely replaced by fantastically weird problems. Virtual people will be subject to virtual attacks and virtual disease. Agglomerations of consciousness may become bad actors. People may sic nanotech swarms on each other. You can find all this stuff in good near-future science fiction. William Gibson’s new novel, The Peripheral, which takes place about 20 years and 90 years from now, can serve as a good, fun intro to the future. In it, some impossible stuff happens, but it’s the possible stuff that’s interesting and scary. There are websites devoted to the future in a very non-la-de-dah way. Look at http://io9.com/ and http://boingboing.net/ – they’re entertaining and informative.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

An Interview with Rick Rosner on Women and the Future (Part 3)

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2017/07/07

Rick Rosner is a personal and professional friend. I interviewed Rick in an extensive interview on In-Sight: Independent Interview-Based Journal, which came to about 100,000 words. Rick claims to have the world’s second highest IQ. He is a member of the Mega Society and was the journal editor, as well Errol Morris interviewed him for the TV series First Person. This is part 3 of a series devoted to conversation on women and the future from the extensive interview. This series is comprised of excerpts from the In-Sight: Independent Interview-Based Journal interview. Part 3 covers the examples in outstanding women in history, the poor outcomes and lives for most people in history, and more.

Scott Douglas Jacobsen: In the timeline of women, on setting examples, instances arise of historical female virtuosity in spite of different circumstances for women en masse, in the commemorated annals of geniuses such as Hypatia of Alexandria, Elizabeth Anscombe, Hannah Arendt, Margaret Atwood, Simone de Beauvoir, Hildegard von Bingen, Marie Curie, Lady Anne Conway, Sarah Margaret Fuller, Susan Haack, Ayn Rand, Dame Mary Warnock, Mary Wollstonecraft, Betty Friedan, Marilyn vos Savant (greatest living philosopher of the everyday – opining), Joanne Rowling (“J.K. Rowling”/”Robert Galbraith”), and innumerable others, one need not agree with their multitudinous productions, but ought to welcome the attainments as genuine supplements to the cerebral arsenal of the erudite world.

Most of these relate in the academic, philosophical, intellectual partition of discourse on the sexes, more exist in relation to the many types of sheer brave accomplishments and firsts for women:Élisabeth Thible (First woman to ride in hot air balloon), Sophie Blanchard (First woman to pilot hot air balloon), Raymonde de Laroche (First woman to receive pilot’s license), Lilian Bland (First woman to design, build, and fly an aircraft), Amelia Earhart (Not long after Charles Lindbergh – one could state Albert Read before either Lindbergh or Earhart, first woman to fly solo across the Atlantic Ocean), Sabiha Gökçen (First woman to fly fighter plane into combat), Jacqueline Cochran (First woman to break sound barrier), Jerrie Mock (First woman to fly solo around the world), Svetlana Savitskaya (First woman to walk in space), Eileen Collins (First female space shuttle pilot), and so on.Not enough time to enter into full listing and description – a compendium must suffice for now.

Even a single example, in depth, from this list of female bright lights in the human narrative, Marie Curie discoverer of the 88th element known as Radium, winner of the Nobel Prize in Physics (1903) and Chemistry (1911), having an element named after her: curium, and someone of potential for higher emotional impact based on the recent nature – relative to the timeline from Hypatia to the present – of the achievements by Curie.  

Indeed, she lived concurrent with the most often quoted, and misquoted, of geniuses, Albert Einstein. No introduction or explanation needed for his accomplishments of unification and foundational contributions to physics, cosmology, and insights into reality in general.  

However, we do not hear much of Marie Curie off the top of our minds; even so, she may arise after some time to wonder and ponder on the cases of female genius.

When examining with thorough care the deep historical roots of the situation for women up to the modern era in the world of pedagogy, or even with a mild skim through a history text, within arguably the most important societal and cultural institution, outside of raw technological change, for the influence of individuals and collectives in society, Academia holds the most sway in refurbishing the old housing of society with new frameworks for understanding the world and the relation of human beings within, and to, that new apprehension of the world.  

Some modern days of recognition such as International Women’s Day, Women’s Equality Day, and Women’s History Month do some good in continual recognition from positive reflection on them. 

As per the previous question, most history education tends to teach male exemplars in each field while lacking the representation of women in such fields of endeavour.  History would appear to work on the shoulders of men, European men. 

No exemplars in proportion to men can set tacit tones through education for the youth and in turn the upcoming generation.  What could shift the focus, perspective, and conversation related to female exemplars in history? 

Rick Rosner: Compared to men, a much smaller fraction of women have been highly visible to history. Of course, the fraction of men who are visible to history is already tiny.

The vast majority of the more than 100 billion humans who have ever lived have disappeared without a trace of individual presence and are remembered only as tiny constituents of plagues or wars or statistical trends.

Now, of course, everyone produces an extensive individual digital record, and the recording of our lives will only grow more thorough. (But individuals may become invisible within a deluge of information rather than a trickle.)

History is usually learned from an event- and trend-based perspective – battles, leaders, dates, economic and demographic forces. But there’s another way – the slice-of-life approach – trying to reconstruct how people lived their daily lives and thought their daily thoughts.

This puts the women back into history and provides a counter-narrative to the big events POV. Most of our lives are conducted around daily tasks, not historic events. When we see history on TV or in a movie, it’s usually people’s stories, not dry recitations of facts.

In Women’s Studies classes and by watching my daughter study history, I’ve learned that traditionally womanly arts are often assumed to be second-tier – mundane, decorative, part of the background – what Betty Draper does, to her frustration, as compared to what Don Draper does.

And even as Mad Men points out this dynamic, it still screws over Betty, making her seem unpleasant compared to Don, whom we root for even as he wrecks his life.

We’re lucky to live in an era of increasingly immersive media that offers more opportunity to build complete worlds, including the worlds of the past. But even with this ability, virtual worlds can be shitty for women – for example, the Grand Theft Auto series is brutal to women.

The video game industry remains biased towards traditionally male action stories because they’re fun, they sell, and they’re easier to make compelling. Eventually, video games and immersive entertainment will learn how to embrace more of human experience. The subtlety’s not there yet.

(My thinking about women’s issues isn’t ultra-sophisticated. But I took women’s studies in college and belonged to a pro-feminist group called 100 Men Against Violence Against Women. On the other hand, I wrote for The Man Show.

(It wasn’t anti-women – it made fun of men’s attitudes about women – but was widely misunderstood because it tried to have it both ways – making fun of men and celebrating what men like. And the fifth season, after Adam and Jimmy and the other writers and I left, was pretty mean and misogynist.))

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

An Interview with Rick Rosner on Women and the Future (Part 2)

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2017/07/06

ick Rosner is a personal and professional friend. I interviewed Rick in an extensive interview on In-Sight: Independent Interview-Based Journal, which came to about 100,000 words. Rick claims to have the world’s second highest IQ. He is a member of the Mega Society and was the journal editor, as well Errol Morris interviewed him for the TV series First Person. This is part 2 of a series devoted to conversation on women and the future from the extensive interview. This series is comprised of excerpts from the In-Sight: Independent Interview-Based Journal interview. Part 2 covers the difficulties in women in science, STEM, American politics, Plato, John Stuart Mill, flourishing, and life expectancies, and more. The next parts will be featured in The Good Men Project.

Scott Douglas Jacobsen: Many, not all, women tend to have a hard time in science too. Improvements in welfare, access, and attainment continue. Rosalyn Yalow, Nobel Prize in Medicine for 1977, stated:

“We bequeath to you, the next generation, our knowledge but also our problems. While we still live, let us join hands, hearts and minds to work together for their solution so that your world will be better than ours and the world of your children even better.

We cannot expect in the immediate future that all women who seek it will achieve full equality of opportunity. But if women are to start moving towards that goal, we must believe in ourselves or no one else will believe in us; we must match our aspirations with the competence, courage and determination to succeed; and we must feel a personal responsibility to ease the path for those who come afterwards. The world cannot afford the loss of the talents of half its people if we are to solve the many problems which beset us.

If we are to have faith that mankind will survive and thrive on the face of the earth, we must believe that each succeeding generation will be wiser than its progenitors. We transmit to you, the next generation, the total sum of our knowledge. Yours is the responsibility to use it, add to it, and transmit it to your children.

The failure of women to have reached positions of leadership has been due in large part to social and professional discrimination.

The excitement of learning separates youth from old age. As long as you’re learning you’re not old.”

Yalow’s “immediate future” exists here and now.

I observe some tendencies of form: some truth in women choosing non-STEM fields often to explain some of the number differential; decent truth in institutional barriers; a good deal to do with ineffectual programs of action; a great deal to do with lack of female mentors – male mentors appear less effective than women; a catch-22 of desire for more women at the top, need of more female mentors from the top for women at the bottom, but lack of female mentors at the topin proportion to the women at the bottom; some more to do with inflexible tenure-track, differential pay, no childcare on-site, tacit bias for men; and, something never said – too taboo, some small minority of men not liking women; or a variable by implication of the former or on its own, working with them. 

Narrowed from the prior question about the situation for women, with some of this in mind, what about the need for opening the arena for women in science more with continued technological and scientific comprehension in the 21st century to succeed in keeping apace with the rapidity of technological change, and scientific discovery and innovation? 

Rick Rosner: I don’t know what will draw more women into STEM fields. However, I think that more needs to be done to draw people of both genders into STEM. (A good step might be calling it “math-science” instead of STEM.) I grew up during the post-Sputnik push to educate Americans in science, followed by the laissez-faire 70s.

Now we’re in the era of dumb politics, with large factions backing away from and urging skepticism about science. It shouldn’t take a cold war or a big regular war for the U.S. to be pro-science. If current trends persist, the US will be overtaken by China in terms of percentage of GDP spent on R&D within a decade. Does it matter to the future whether the United States becomes a backwater country? I think so.

American politics is having a bad 21st century so far, but the best values America stands for will be important in tempering the more ominous aspects of the tech wave.

Jacobsen: In the history of men, we have some exemplars, Plato’s philosophy culminated in the considerations of an ideal society appropriately given the appellation “Kallipolis,” or “Beautiful City.” 

Few did as much theorization for female opportunity and equality, likely hypothesizing only in light of limitations of power and influence, in the ancient world apart from Plato including the incorporation of equality for women in the philosophical foundations, theoretical institutional operations, and consideration of aptitude and character found in The Republic, there likely exists few, or none, other in ancient times paralleling such depth of female inclusion in society and procurement of education. 

Bear in mind, he did not intend the discourse of work related to Kallipolis for the purpose of equality for women, but for creation of an ideal society and people with spores devoted to women in the society.  

Just society equated to just individual; ideal society equated to ideal individual; society – in conceptual equivalence to Platonic Form or Idea of “ideal society” – paralleled the individual. Well-ordered society reflected well-ordered individual – man or woman.  Germinations from the dialogue on an ideal society in the seminal work The Republic became the seeds for partial, by the accepted canon of ethics today, female equality, most saliently found in the work The Republic.

We find little in the totality of literature contained within the canon of Western, and Eastern, traditions beyond Plato and the ancient Greeks until the explicit work by the bright light John Stuart Mill (1806-1873) – a utilitarian philosopher rooted in the ideas and work of Berkeley, Hume, and Locke – in the hefty essay On The Subjection of Women  (1869) – a probable fresh stirp outcropping from the writing of his wife Harriet Taylor Mill’s essay, The Enfranchisement of Women (1851), because the Mills – including some by their daughter Helen – co-authored On the Subjection of Women, where the opening paragraph considers the issue of male & female relations and social institutions from the discerning, acute, and perceptive gaze of the Mills in preparation of probably one of the most complete disquisitions on women and their status in society in their day – one can find these throughout the prolonged essay:

“The object of this Essay is to explain as clearly as I am able, the grounds of an opinion which I have held from the very earliest period when I had formed any opinions at all on social or political matters, and which, instead of being weakened or modified, has been constantly growing stronger by the progress of reflection and the experience of life: That the principle which regulates the existing social relations between the two sexes—the legal subordination of one sex to the other—is wrong in itself, and now one of the chief hindrances to human improvement; and that it ought to be replaced by a principle of perfect equality, admitting no power or privilege on the one side, nor disability on the other.” [Mill, J.M. 1869]

Why little in the way of acknowledgement in history for women other than in some great few jewels?  How can men best assist women – and by implication everyone in sum – flourish?

Rosner: History hasn’t been very nice to anybody. About 107 billion humans have ever lived, and the vast majority of these had miserable lives, regardless of sex. Global life expectancy didn’t reach 50 until the 1960s and didn’t reach 60 until about 1980. We live like kings and queens compared to people of a century ago, and we live wretched lives compared to people a century from now.

Standards of liberty go roughly hand-in-hand with standards of living. As humanity has gained control over the world, larger segments of the population have gained some relief from misery. I expect the future to be richer, to have more life-improving tech, and to be more inclusive.

Regressive forces in politics want to maintain gender and racial hierarchies to some extent.

These efforts often masquerade as equal treatment for all, when in fact, treatment isn’t equal. So people get pissed, and they protest, and they point out inequalities and hypocrisy. Bringing unfairness to the public’s attention seems to be the way to get things done.

One sign of progress is that arguments for inherent inequality between genders or among races are increasingly unacceptable. And such arguments should be. I have a saying (which has failed to impress anyone) that the world’s smartest rabbit is still a rabbit. By figuring out how to overcome human limitations, we can figure out how to overcome individual limitations.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

An Interview with Rick Rosner on Women and the Future (Part 1)

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2017/06/29

Rick Rosner is a personal and professional friend. I interviewed Rick in an extensive interview on In-Sight: Independent Interview-Based Journal, which came to about 100,000 words. Rick claims to have the world’s second highest IQ. He is a member of the Mega Society and was the journal editor, as well Errol Morris interviewed him for the TV series First Person. This is part 1 of a series devoted to conversation on women and the future from the extensive interview. This series is comprised of excerpts from the In-Sight: Independent Interview-Based Journal interview. Part 1 covers the difficulties in prediction of gender roles, artificial intelligence, and sex, among other things. The next parts will be featured in The Good Men Project.

Scott Douglas Jacobsen: Many, arguably most, women have greater difficulties than their male counterparts in equivalent circumstances.  Their welfare means our welfare – men and women (no need to enter the thorny, confused wasteland of arguments for social construction of gender rather than sex; one need not make a discipline out of truisms.). 

Net global wellbeing for women improves slowly, but appears to increase in pace over the years – millennia, centuries, and decades.  

Far better in some countries; decent in some countries; and far worse, even regressing, in others.  Subjugation with denial of voting, driving, choice in marriage, choice in children, honour killings, and severe practices of infibulation, clitoridectomy, or excision among the varied, creative means of female genital mutilation based in socio-cultural or religious practices; objectification with popular media violence and sexuality, internet memes and content, fashion culture to some extent, even matters of personal preference such as forced dress or coerced attire, or stereotyping of attitudinal and behavioral stances.

“All I ask of our brethren is that they will take their feet from off our necks and permit us to stand upright on the ground which God intended us to occupy.” Sarah Moore Grimke said.

Everyone owes women.  International obligations and goals dictate straightforward statements such as the Millennium Development Goals (MDGs) of the United Nations (UN) in addition to simple provision of first life.  MDG 3, 4, and 5 relate in direct accordance with this proclamation – in an international context mind you.  

MDG 3 states everyone’s obligations, based on agreed upon goals, for promotion of gender equality and the empowerment of women. MDG 4 states everyone’s obligations for reduction of infant mortality rate. MDG 5 states everyone’s obligations towards improvement of maternal health.  All MDGs proclaim completion by 2015.  We do not appear to have sufficed in obligations up to the projected deadline of 2015 with respect to all of the MDGs in sum.

In addition to these provisions, we have the conditions set forth in the The International Bill of Rights for Women by The Convention on the Elimination of All Forms of Discrimination Against Women (CEDAW) of the United Nations Development Fund’s (UNDF) consideration and mandate of the “right of women to be free from discrimination and sets the core principles to protect this right.” 

Where do you project the future of women in the next 5, 10, 25, 100 years, and further?  In general and particular terms such as the trends and the concomitant sub-trends, what about the MDGs and numerous other proclaimed goals to assist women – especially in developing areas of the world?

Rick Rosner: Predicting gender relations beyond a century from now is somewhat easier than predicting the short-term. In the transhuman future, bodily form, including sex, will be changeable. People will take different forms. And when anyone can change sexes with relative ease, there will be less gender bias.

Let’s talk about the transhuman future (100 to 300 years from now) in general, at least as it’s presented in science fiction that doesn’t suck. Three main things are going on:

There’s pervasive networked computing. Everything has a computer in it, the computers all talk to each other, computing costs nothing, data flying everywhere. Structures are constantly being modified by swarms of AI builders. A lot of stuff happens very fast.

Your mind-space isn’t permanently anchored to your body. Consciousness will be mathematically characterized, so it’ll be transferrable, mergeable, generally mess-withable.

People choose their level of involvement in this swirling AI chaos. Most people won’t live at the frenzied pinnacle of tech – it’s too much. There are communities at all different levels of tech.

Also, horrible stuff old and new happens from time to time – bio-terror, nanotech trouble, economic imperialism, religious strife, etc.

For more about this kind of thing, read Charles Stross, Cory Doctorow, David Marusek, or Neal Stephenson.

So, two hundred years from now, gender won’t be much of a limiting factor, except in weird throwback communities. In the meantime, idiots will continue to be idiots, but to a lesser extent the further we go into the future. No one who’s not a retard is standing up for the idea of men being the natural dominators of everything.

If it seems like we’re not making progress towards gender equality, it may be because there’s a huge political/economic/media faction that draws money and power from the more unsavoury old-fashioned values, with its stance that anyone who’s concerned about racism or sexism is naïve and pursuing a hidden agenda to undermine American greatness.

Dumb beliefs that aren’t propped up by doctrine eventually fade away, and believing that men or any elite group is inherently superior is dumb, particularly now and into the future as any purportedly superior inherent abilities become less significant in relation to our augmented selves. Across the world, the best lazy, non-specifically targeted way to reduce gender bias is to open up the flow of information, serious and trivial (however you do that).

In the very short run, maybe the U.S. elects a female President. Doubt this will do that much to advance the cause of women, because Hillary Clinton has already been in the public eye for so long – she’s more a specific person than a representative of an entire gender. Is thinking that dumb? I dunno. I do know that her gender and who she is specifically will be cynically used against her. I hope that if elected, she’s less conciliatory and more willing to call out BS than our current President.

In the U.S., there’s currently some attention being paid to rape. Will the media attention to rape make rapey guys less rapey? I dunno. Will increase attention to rape in India reduce instances there? I dunno. A couple general trends may slowly reduce the overall occurrence of sexual coercion and violence.

One trend is the increased flow of information and the reduction of privacy – cameras everywhere, everybody willing to talk about everything on social media, victims being more willing to report incidents, better understanding of what does and does not constitute consent. The other trend is the decreasing importance of sex.

My baseline is the 70s, when I was hoping to lose my virginity. Sex was a huge deal because everything else sucked – food, TV, no video games, no internet – and people looked good – skinny from jogging and cocaine and food not yet being engineered to be super-irresistible. Today, everybody’s fat, and there’s a lot of other fun stuff to do besides sex.

I think that some forms of sexual misbehaviour – serial adultery, some workplace harassment – will be seen as increasingly old-school as more and more people will take care of their desire for sexual variety via the vast ocean of internet porn.

Of course, sexual misbehaviour isn’t only about sex – it’s also about exercising creepy power or a perverse need to be caught and punished – so, unfortunately, that won’t entirely go away.

During the past century, sexual behaviour has changed drastically – the types of sex that people regularly engage in, sex outside of marriage, tolerance for different sexual orientations, freely available pornography and sexual information, the decline in prostitution – you could say, cheesily, that sex is out of the closet. And sex that’s not secretive or taboo loses some of its power.

But I could be wrong. According to a 2007 study conducted at two U.S. public universities, one fifth of female college students studied suffered some degree of sexual assault.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Atheism, Women’s Rights, and Human Rights with Marie Alena Castle – Q&A Session 2

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2017/06/22

Marie Alena Castle is the communications director for Atheists for Human Rights. Raised Roman Catholic she became an atheist later in life. She has since been an important figure within the atheist movement through her involvement with Minnesota Atheists, The Moral Atheist, National Organization of Women, and wrote Culture Wars: The Threat to Your Family and Your Freedom (2013). She has a lifetime of knowledge and activist experience, explored and crystallised in an educational series. She and I discuss the main resistance to the pro-life lobby, protection of abortion access and Sanger’s legacy, prevention of the encroachment on the rights of women from the religious Right, and educational experiences around anti-theist and anti-feminist movements – as a feminist and atheist.

Following is the second half of an interview. The first part of this interview can be found here – Session 1.

Jacobsen: With your four decades of experience in activism for atheism, human rights, and women’s rights, you earlier described the victory for women’s right to vote and pursue careers and for reproductive rights. Who has formed the main resistance to the massive pro-life lobby from Catholic and other Christian religious groups?

Alena Castle: Groups such as NARAL and NOW and Planned Parenthood have been the most publicly visible opponents of the Catholic/Protestant fundamentalist assaults on reproductive health care. However, the most effective has been the political organising within the Democratic party. I was extensively involved in getting the Democratic party platform to support abortion rights and in getting pro-choice candidates endorsed and elected. Having a major political party oppose the Republican party’s misogynistic position was key to holding the line against them.

Jacobsen: In the current battleground over abortion, reproductive health and rights, modern attacks on Margaret Sanger’s character have been launched to indirectly take down abortion activists and clinics, and argue against such rights for women. What can best protect abortion access and Sanger’s legacy and work? 

Alena Castle: The attacks on Sanger amount to “alternative facts” and seriously distorted history. Women’s rights leaders of the past, including Sanger as well as Susan B. Anthony and Elizabeth Cady Stanton are sometimes quoted in opposition to abortion – but their concern was that so many women died from abortions that were either self-induced or done by incompetent quacks or because of the inadequate medical knowledge of the time.

Sanger has been accused of favouring eugenics (birth control to prevent the birth of genetically defective babies). These views have been deliberately misconstrued regarding their intent when in fact they were intended to save women’s lives and help ensure a better life for the babies they gave birth to. Today the anti-abortionists are still making up fake horror stories about foetal development and abortion and its effect on women that are outright lies. Nothing will stop this dishonest distortion of history and the absurd lies but more should be done to assert, often and vigorously, the actual medical facts about abortion and the moral rightness and integrity of Sanger’s and other feminists’ views and of the women who have abortions.

Jacobsen: What would you say has been most effective as a preventive mechanism against the encroachment on the rights of women from the hyper-religious Right, or the religious Right?

Alena Castle: Political activism! That is the only thing that will work. We need to focus on putting a majority of elected officials in office at all levels who support women’s rights and the rights of the nonreligious. You can’t make changes by just talking about them – it takes laws and their enforcement. Only politicians make laws – not NARAL or NOW or atheist organisations or people who march in the streets.

Jacobsen: As an atheist and feminist, what have been the most educational experiences in your personal or professional life as to the objectives of the anti-atheist and anti-feminist movements in North America and, indeed, across the world?

Alena Castle: I have personally experienced the effect of the religious right’s political agenda on my life and on the lives of others. The first funeral I went to was when I was 10 years old. Our lovely 22-year-old neighbour had died of a botched illegal abortion. (At the time, such deaths were listed as “obstruction of the bowels” to save the family’s embarrassment and I only learned several years later what the true cause was). And then there were the funerals of good friends who were gay and died of AIDS while the religious right did everything to hinder medical research for treatment. And almost worse was seeing the total lack of compassion by advocates for that agenda for the harm it causes. Example:

I had a discussion with a very nice, polite woman about a news report of how an 11-year-old girl, somewhat retarded, had been raped by her father, was pregnant, begged for an abortion, and was denied by a court order. Soon after she had the baby, she was back in court on a charge of being an unfit mother. I asked this nice woman if she thought that girl should have been allowed to have an abortion. She said no, that forcing her to continue the pregnancy was the right and moral thing to do. Her religious beliefs had hardened her heart and I told her so.

How do we talk to people with such a warped sense of morality? This woman also believed in personhood from the moment of conception. At that “moment,” her “person” is a microscopic fertilised egg undifferentiated at the cellular level, and no bigger than the period at the end of this sentence. The anti-abortion people put up billboards with a picture of a year-old real baby and a statement that the baby’s heartbeat is detected at a foetal age of a few weeks. They don’t explain that it is then a two-chambered heart at the lizard level of development. (The adorable – always white – baby on the billboard has the fully developed four-chambered heart). Abortion never kills a baby; it just keeps one from forming. The religious right thinks preserving that development outweighs any harm it is causing the women. We have the words of the Pope and the Protestant reformers to thank for this inhumanity. Martin Luther’s associate, Philip Melancthon said, “If a woman weary of bearing children, it matters not. Let her only die from bearing; she is there to do it.” Pope Pius XI said, “However we may pity the mother whose health and even life is imperilled by the performance of her natural duty, there yet remains no sufficient reason for condoning the direct murder of the innocent.”

There is no baby, biologically speaking until the beginning of the third trimester – the rhetoric about innocence skips that convenient fact. After that, it’s a medical emergency affecting the woman, the fetus or both, that requires removal of the fetus. If these anti-abortion hard-hearts have a problem with this, they should go ahead and die from bearing if they find themselves in such a situation, but leave the rest of us alone.

Thank you for your time, Ms. Alena Castle! Your words and experiences are of even greater relevance at this time with women’s lives under attack again. 

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Atheism, Women’s Rights, and Human Rights with Marie Alena Castle – Q&A Session 1

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Good Men Project

Publication Date (yyyy/mm/dd): 2017/06/17

Marie Alena Castle is the communications director for Atheists for Human Rights.

She was raised Roman Catholic, but became an atheist. She has been important to atheism, Minnesota Atheists, The Moral Atheist, National Organization of Women, and wrote Culture Wars: The Threat to Your Family and Your Freedom (2013). She has a lifetime of knowledge and activist experience, which I wanted to explore and crystallise in an educational series. She and I discuss impediments to progress on women’s rights in the United States, Roe v. Wade, Margaret Sanger, egregious perceptions of atheists in the America, and ways to become part of the activist world.

Scott Jacobsen: You have a lifetime of experience in atheism, women’s rights, and human rights. Of course, you were raised a Catholic, but this changed over the course of life. In fact, you have raised a number of children who became atheists themselves, and have been deeply involved in the issues on the political left around women’s rights and human rights.

To start this series, what has been the major impediment to the progress of women’s rights in the United States over the last 17 years?

Marie Alena Castle: It’s actually at least the last 40 years. In the U.S., control of women is no longer about the right to vote or pursue careers. Those battles have been won. What is left is the religious right’s last stand: women’s right to abortion and the ultimate control over their own bodies. An anti-women legislative agenda began and has been going on ever since the Supreme Court’s 1973 Roe v Wade decision.

Almost immediately, the U.S. Catholic Bishops established a Pastoral Plan for Pro-Life Activities that reached down to every Catholic parish in the country. The bishops recruited Catholic academics, journalists, and political commentators to disseminate “pro-life” propaganda. They drew in Protestant fundamentalists and provided them with leaders such as Jerry Falwell. They organized to get “pro-life” politicians elected at every political level and eventually took over the Republican party.

I was there and watched it happen. We, Democratic feminists, worked almost non-stop to prevent a similar takeover of the Democratic party and, thankfully, were successful. The “pro-life” campaign has never stopped. Over a thousand bills have been, and are, proposed at the state and federal level to restrict women’s access to contraceptives and abortion, as well as advantageous reproductive technologies that don’t conform to irrational religious doctrines.

(Stephen Mumford has documented this in full detail in his book, The Life and Death of NSSM 200, which describes how the Catholic Church prevented any action on a Nixon-era national security memorandum that warned of the dangers of overpopulation and advocated the accessibility of contraceptives and abortion.)

Jacobsen: Who do you consider the most important women’s rights and human rights activist in American history?

Castle: No contest. It’s Margaret Sanger, hands down. Many people have spoken out and worked for women’s rights throughout history, not just American history. But Sanger got us birth control. Without that, women remain slaves to nature’s reproductive mandate and can do little beyond producing and raising children.

This is often claimed to be a noble task. True enough. However, it always reminds me of the biblical story of Moses, who had the noble task of leading his people to the Promised Land, but because of some vague offense against Yahweh, he was condemned to see that Promised Land only from afar and never go there himself.

Women have raised children over the ages and have led them to the Promised Land of scientific achievements, Noble Prize Awards, academic honours, and so many others. But they – and their daughters – have seen that Promised Land only from afar and almost never allowed to go their themselves.

Sanger opened a path to that Promised Land by fighting to make contraceptives legal and available. The ability to control the time and circumstances of one’s childbearing has made the fight for women’s rights achievable in practical – not just philosophical – terms. She founded Planned Parenthood and we see how threatening that has been to the theocratic religious right. They can’t seem to pass – or try to pass –  enough laws to hinder women’s ability to control their own bodies.

As for human rights in general, a good argument can be made that by freeing women – half of the human population – we free up everyone. As Robert Ingersoll said, “There will never be a generation of great men until there has been a generation of free women.”

Jacobsen: What is one of the more egregious public perceptions of atheists by the mainstream of the religious in America?

Castle: It’s that atheists have no moral compass and therefore cannot be trusted to behave in a civilized manner. No one ever comes up with any evidence for that. Most people in prison identify themselves as religious. Studies that rank levels of prejudice for racism, sexism, and homophobia show nonbelievers at the lowest end of the graph – generally below 10% – and evangelicals at the very highest – almost off the chart.

I’ve had religious people tell me it is religious beliefs that keep people, including themselves, from committing violent crimes. I tell them I hope they hang onto their beliefs because otherwise, they would be a threat to public safety. As physicist Steven Weinberg said, “Good people will do good and evil people will do evil, but for good people to do evil, that takes religion.” I have known good and evil atheists and good and evil religionists, but the only time I have seen a good person do evil, it was due to a religious belief.

I have also observed that liberal religionists generally share the same humanitarian values as most atheists, but to have that moral sense they had to abandon traditional religious beliefs.  There is a lot of evil in religious doctrines. The 10 Commandments are almost totally evil. Read them and the descriptions of the penalties that follow. Read the part about what you are to sacrifice to Yahweh – the firstborn of your livestock, your firstborn son… Yup, that’s what it says.

So they include don’t kill, steal or bear false witness. There is nothing new about that. It’s common civic virtue any community needs to function effectively. So religion promises a blissful afterlife. Ever stop to think what that might be like, forever and ever and ever and ever and ever?  People believe that!? I so hope they’re wrong.

Jacobsen: Your life speaks to the convergence of atheism, women’s rights, and human rights activism. How do these, in your own mind, weave into a single activist thread? What is the smallest thing American citizens, and youth, can do to become involved in this fabric?

Castle: We all are what we are. I’m an activist because I can’t help myself. It’s who I am. Others would rather hang by their thumbs than do what I do. They like to get out in the yard and do gardening. You couldn’t pay me enough or threaten me enough to get me to do that. We should just try to be honest and compassionate and cut everyone some slack as long as no one is getting hurt. Live and let live.

We are a fragile species, making the best of our short life spans, stuck here on this hunk of rock circling a ball of flaming gas that could eject a solar flare at any time that wipes us out. Life is, as Shakespeare said, “full of sound and fury, signifying nothing.” Just accept that. It’s reality. Just be decent and helpful and try not to hurt anyone. If that’s the limit of your activism, it’s still pretty good.

If you think it would be great to be able to do more and to be politically active but that is just not in your DNA, then settle for the next best thing: Find a political activist whose views you agree with and vote the way they tell you. That is the smallest thing you can do. If you did not vote in the last election you made yourself part of the problem and you see what we got. From now on, try to be part of the solution.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Superempowered: How We Turned Into A Nation (And A Planet) Of Assholes

Author(s): Scott Douglas Jacobsen and Rick Rosner

Publication (Outlet/Website): Huffington Post

Publication Date (yyyy/mm/dd): 2017/04/06

Rick: There are a zillion reasons why Americans have elected the biggest bunch of jerks ever to hold national office – gerrymandering, Russian propaganda bots, meddling by the FBI, inept and money-driven news media, imperfect Democratic campaigning, jobs lost to outsourcing and automation, sexism, racism, the intentional dumbing-down of the Republican electorate by conservative think tanks and Fox News, and so on.

But it remains that 63 million voters elected a transparently dishonest and incompetent jackass – a classic asshole according to the definition from UC philosophy professor Aaron James in his book Assholes: A Theory: someone whose “sense of entitlement makes him immune to complaints from other people…The asshole thinks he’s entitled to do things that he’s not entitled to do. He does them defensively, and he’s unwilling to listen to our arguments.”

Why did so many people vote for an asshole? Because people feel empowered. Powerless people band together to protect themselves, their loved ones, and their communities. And in joining together, they embrace fairness, respect, and shared sacrifice. Think of World War II – America’s and its allies’ greatest group effort.

Today’s social forces are very different from those of 75 years ago. We are catered-to – well-fed, entertained, empowered, with the world at our thumbtips. Whenever awake, we consume a feed of deliciously personalized information. We can broadcast our opinions anonymously and without consequence. Being an asshole is about getting stuff and getting away with stuff. Which we do.

The three characteristics of an asshole, from Assholes: A Theory. Weird how assholes can be immunized by their sense of entitlement yet still be anti-vaccination creeps.

Scott:

Technology gives us the world and amplifies human impulses, for good and for ill. We have the same mental hardware as our ancestors 200,000-100,000 years ago. Our unenlightened selfishness, self-deception, and cognitive biases emerge more than ever before. We send bolts of contentious nonsense into the social media thought cloud—storms erupt.

People take offense. The intolerants’ intolerance is reinforced. The disgusted become the intolerant. We all drift down into the muck. Tweets can spark protests and reform or violence and hate.

Yet our non-political lives get better and better. Cell phones, food, Netflix, porno, and video games on demand. New forms of entertainment. AI assistants and navigational aids. We live easy, entertaining, superficial and distracted lives as never before. Few 21st-century North Americans would trade lives with a king or queen in 1679 (well, maybe for a few days). But our limitless desire for comfort and stuff makes life hollow.

Rick:

Superhero movies are the masterworks and crowning myths of our overentitled age. Since 2012, one-quarter of the ten top-grossing films of the year have featured superheroes. They’re fantastically powerful but still all-too-human and spend much of their time and powers trying to fix messes that they themselves made. Superheroes are us – powerful but overly convinced of our competence and rightness and largely unwilling to question our own judgment.

Look at all of these (box office) billionaires. They’re like Trump’s cabinet, but not as gross.

With growing confidence in our individual power and righteousness, we elected our first jerk President. (He beat a candidate whose slogan was Stronger Together. But who wants to sacrifice and compromise to be stronger together when we’re so powerful on our own?) Not all 63 million Trump voters are jerks, but tens of millions are. How do we get them to quit being jerks or at least quit being overrepresented in politics?

Well, the sheer arrogant incompetence of the Trump administration may help. Two months in, his Presidency is shaping up to be the most embarrassing in history. But that’s just short-term. In the medium term – over the next few decades – the technology that now empowers us will eventually kick our asses, as power shifts to the somewhat creepy hybridized humans who establish the most intimate and productive relationships with thought-augmenting devices. And who mostly won’t have been Trump voters.

Scott:

The Era of superempowerment and superentitlement makes us confident in and comfortable with our lazy opinions, encouraging belligerent ignorance and bigotries old and new. Climate change, when life begins, guns, whose lives matter…

It’s sweet not to have to learn anything new, to absorb the right attitudes about everything just by being a solid American. (You know the type – the true patriots with two American flag emojis in their Twitter handles – a breed that must eventually dwindle due to demographics and economics and science and the relentless future.)

Empowerment is good when the empowered are the ignored and the oppressed and less good when they’re the oppressors and backlashers and sellers of mugs for liberal cuck tears.

Empowerment means being able to pick your facts and “fact”-providers from the comfort of your information cocoon. We have (usually ignored) historic declines in crime, murders, and violence along with unjustified killings based on black skin and blue uniforms, and hysteria along both political aisles.

And with the world in what increasingly looks like turmoil and chaos (but really isn’t – thanks, 24-hour news cycle), the only safe spot seems to be within our warm circle of technological empowerment.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Whoever Wins, the Future is Coming (Fast)

Author(s): Scott Douglas Jacobsen and Rick Rosner

Publication (Outlet/Website): Huffington Post

Publication Date (yyyy/mm/dd): 2016/11/01

Whether we elect Hillary Clinton or Donald Trump, the future will bring most of the following changes in the next hundred years:

RICK:

Artificial intelligence will proliferate. By the year 2100, earth’s AI population could be a trillion. Many people will have AI add-ons or built-ins (like the Borg).

Climate change will get more scary and severe.

Gender roles, sexuality and lifestyles will become more fluid. Social media will extend its tendrils further into our lives and brains.

Entertainment will become more immersive and taboo-busting. Medicine will make our lives longer and healthier. Risk tolerance will decrease as lifespans increase. People will have children later in life (if they have them at all).

Gene-tweaking will become commonplace. Robots will swipe more and more jobs. Average number of hours worked per week will steadily decrease.

The population will continue to increase, perhaps slowing by the end of the century.

Standards of living will continue to rise in much of the world.

Terrorists and lunatics will find old and new ways to attack.

Opinions will slowly become more liberal and science-based (except in places that impose constraints) as the elderly and relatively more ignorant pass away. Personal transportation will shift from an ownership model to an on-demand model (and miles traveled may slowly decrease as telepresence increases).

There will be water shortages. Animal species will continue to go extinct at an alarming rate, though many of their genes will be stored for future resurrection.

The moon and Mars will slowly be colonized. (People will be excited by this only every once in a while, as with the Olympics.) We’ll use more nuclear power.

Food will become more engineered and less unhealthy. We’ll gain some control over our desire to eat junk food.

For the next four or eight years of these changes, I’d prefer to not have a belligerently ignorant scam artist leading the United States. (Agreed – Scott)

And we need a cabinet-level Department of the Future. The disruption caused by new tech will roughly equal the disruption caused by a fighting a world war each decade until the end of the century – we should try to get a handle on it.

SCOTT:

We have to confront the future, whether we want to or not. The future’s not so ominous, just rapid, uncertain, and prodigiously creating new stuff. (This is our version of Dave Chappelle’s, educated guess line.)

AI has shown increasing competence in more and more areas. Google Deepmind is an example. And Go and examining people for macular degeneration and maybe even Starcraft II.

In coming years and decades AI will be embedded in clothing, glasses, contacts, and other intimate interfaces. This also implies eventual direct links to the brain as we begin to map the brain with greater and greater sophistication. There will be huge, sometimes tragic mistakes for some individuals, as with artificial hearts, but will eventually be enormously beneficial.

Climate change is going to kick everyone’s asses, but especially the world’s poor (who are disproportionately women and children). But world population will continue to increase.

However, an increasing number of people in the developed world will choose to be childless.

Instead, they will focus on upgrading themselves and surpassing biological limitations. We see this now with physical augmentation, surgery, and various other cosmetics. This will move into adult genetic tweaking and neurological engineering for the rich at first and much of the population later on.

There will be predictive software to let you know what you want before you know you want it.

It’ll be big, and mostly employed frivolously. This means massive databases, maybe in Utah, that track and catalog everything about you. Your information plus algorithms will be used to sell you music, food, entertainment, gadgets, romantic partners, and so on.

Religion will change more during the 21st century than in all of previous human history.

Supernatural epistemologies will become outmoded, having outlived their utility. Natural epistemologies from science will mimic a global renaissance. This will be seen in the greater importance of this life and less importance of the soul, Sin, Heaven and Hell, even Heck and Limbo. More importance on well-being, health, longevity, social life, risk avoidance, and self-development. Some pure hedonism will emerge from this.

Religions with sci-fi elements such as Scientology and Mormonism may gain minor ground with this new tech. New sci-fi cults will emerge. Some will become detrimental to human well-being but large and rich enough to be accepted as religions.

Old taboos will dissolve or bust, with new taboos emerging frequently. Norms will be more dynamic. It will be confusing, but generally seen as part of a natural widening of acceptance.

This will make us value human life in all its diversity even more than before, while also being a point of conservative political grandstanding. (Rick’s point in other writing.)

Genome scanning will be refined. Genetic and epigenetic pathways will be better understood, making it possible to predict outcomes of gene-tweaking. Both in vitro and adult genetic manipulation will become not uncommon.

There will continue to be mass unemployment from robotics and narrow artificial intelligence.

Some form of basic income will be implemented, which will replace some social safety nets.

Trial programs will likely start in Europe and North America, and then spread to other regions.

Some widespread taboos against laziness based on the Protestant Work Ethic will disappear.

Same with other socio-religious and cultural expectations of citizens, as the result of changing social norms.

One version of what happens when robots do all of our stuff for us – we become even dumber than people on reality shows.

Small armed conflicts will occur more frequently because there are simply more people, but per capita, things will continue to improve faster than at any other time in human history. It’ll be like climate change, warmest year ever (just like last year). It’ll be the best year ever (just like last year).

Biological warfare will emerge, but governments such as the US have prepared for these inevitabilities for decades, so maybe we’ll be able to tap-dance away from bio-Armageddon. Lifespans on average will climb to new heights – oldest year ever (just like last year).

Future medicine could turn us all into Benjamin Button. Hey – why didn’t Benjamin just swap blood with Cate Blanchett every once in a while? Then they could’ve both stayed the same age.

Nutrition will be more precise and medicine will be more individuated. This will be the era of precision medicine and dietary regimens. There will be safe, as now, GMO crops in widespread use, and at the same time resource scarcity because of too many people. This will spark political conflicts and international treaties and improvements in desalination. Like Israel’s awesome system, or Singapore’s. More than 300 million people currently rely on desalinated water. Many more will in the future.

The number of nuclear weapons will decrease, but the risk will remain high.

Extraterrestrials won’t visit Earth. Rather, superterrestrials will emerge on Earth: AIs and modified people. Different communities and enclaves will emerge to accommodate differing levels of acceptance of tech.

Elon Musk will fulfill his dream of travelling to and dying on Mars, but “just not on impact.”

The sci-fi future won’t seem like sci-fi to future people, the same way the present world doesn’t freak us out much but would make people from the 14th century go crazy.

RICK:

I’ve been dawdling over this piece, while obsessing over Trump. But with two weeks to go until Election Day, Trump apparently has less than a ten percent chance of winning. So, what future developments should we be getting ready to worry about if we’re fortunate enough to defeat The Donald? (Now it’s one week to go, and Trump’s chances have increased. But still – eff that bloated old monster.)

Death. Sucks that most of us were born about 20 years too soon for immortality (even though such immortality will be a weird, kinda depressing combination of plumped-up old flesh, bio-robotic parts, and replicated consciousness in some kind of social media cloud. (See the excellent “San Junipero” episode of Black Mirror on Netflix, and not just for the awesome 80s music.)

Mass death. The 20th century featured death on a grand scale via a flu epidemic, wars, genocide and political purges. We don’t yet know how the 21st century will kill millions of us at once, but it’s not unlikely.

Climate change. It’s here, even if you’re a frickin moron denier evolution-disbeliever who thinks Trump is gonna win. Have fun being dumb all your life.

Empowered idiots. The Republican Party, the news cycle, and new media have given a sense of legitimacy to aggressive, horrible schmuckfaces. They’re not going away after Trump loses. They’ll be watching Trump TV and believing the endless crap he shovels at them.

Continuing broken government. It’ll take a few election cycles to squeeze most of the obstructionist a-holes out of government, even if we’re very lucky.

The robot economy. Tech will continue to suck up work once done by people. We’ll have to adjust to it without turning into Idiocracy.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Good Cop, Bad Cop on Teaching Evolution

Author(s): Scott Douglas Jacobsen and Rick Rosner

Publication (Outlet/Website): Huffington Post

Publication Date (yyyy/mm/dd): 2016/09/07

SCOTT:

Let’s set the groundwork:

Evolution is descent with modification in biology. From the small-scale evolution seen in the differential gene frequency within a single population to large scale changes among different species over time, evolution explains the diversity of life. Everything shares a common ancestor.

We are all distant cousins, including bacteria, butterflies, cats, chimpanzees, dogs, dolphins, gorillas, sheep, spiders, and willow trees. Evolution explains adaptation, development, and speciation using biological and demographic mechanisms and evidence from the natural world.

The evolutionary tree of life. Don’t try to understand this if you’re from a red state.

Creationism is literal interpretation of scripture. According to the literal interpretation of the Bible’s Book of Genesis, all species were all created at approximately the same time by a loving, benevolent, omnipotent, omnipresent, omniscient, perfectly just, and self-existent Creator.

Creationism uses religious narratives to interpret evidence from the natural world. 

Obviously, these perspectives differ. The vast majority of biologists and other scientists consider evolution rather than creationism to be correct.

RICK:

Evolution makes sense and fits the evidence. But, even though the theory as laid out by Darwin in On the Origin of Species is 157 years old, less than 60% of Americans believe in evolution. We have large pockets of what might be called obstinate stupidity. (It’s not as simple as that, but I’m under no obligation to characterize it as otherwise.)

Darwin’s evolution isn’t perfect. No theory is. Einstein modified Newton and will be modified himself. Darwin didn’t know about genetics and wasn’t aware of punctuated equilibrium, where species stay stable for long stretches of time and change fairly rapidly under certain conditions.

But modifications to evolution generally strengthen it rather than wrecking it.

So what do we do about evolution deniers (and deniers of other well-established areas of science)? We can:

Offer them the facts

Realize they’re dumb or lying. Just being on TV or in Congress doesn’t make someone smart or truthful.

Ridicule them – point out dumbness. On 24-hour TV news, every viewpoint needs an opposing viewpoint, even when the opposing viewpoint is false, cynical, and/or stupid. Calling out dumb stances is a good thing, even if it’s bad manners.

Ignore them

Let them get old and pass away. Like the rest of us, people with dumb beliefs get old and die. Though they might pass away at a higher rate because of ignorance and unhealthy lifestyles. Which is sad (slightly less sad if they’re a-holes).

Realize that many non-believers in well-established science have hollowed-out and inconsistent systems of belief. What they say they believe or don’t believe doesn’t match their actual doubts.

We all contain multitudes, including anti-science jerks. Not everyone with dumb beliefs is beyond reach.

Work to reduce the influence idiots have on our lives. Shame people for voting for schmucks and for putting schmucky spokespeople on TV.

SCOTT:

Our communities, schools, friends, parents and guardians of children, and the media can contribute to proper education about evolution. Together, we all can do this, Americans and Canadians. The deceptive apparent simplicity of evolution facilitates communication and misunderstanding at the same time.  Evolution is an essential part of biology and medicine, which are essential parts of our economy. Advanced societies can’t be science deniers.

Theodosius Dobzhansky wrote an essay entitled Nothing in Biology Makes Sense Except in the Light of Evolution (1973). The title sums up the mainstream position of almost all biologists.

Even so, according to an Angus Reid Poll, only 6/10 Canadians and 3/10 Americans believe “human beings evolved from less advanced life forms over millions of years.” “God created human beings in their present form within the last 10,000 years” is believed by 5/10 Americans and 2/10 Canadians. Unbelief in evolution could be due to sloppy media coverage, poor education, creationist parents and religious leaders, or the relative newness of On the Origin of Species (1859).  

Parallel solutions exist for the understanding of evolution by the religious and the irreligious in a respectful and positive light. For the religious, the Bible and other religious texts can be read with appreciation for metaphor along with comprehension of science for a deeper theological understanding. For the irreligious, organisms can be seen as developing without spiritual forces but rather, from natural processes, without denigrating religious people.

RICK:

With regard to science-deniers, we pretty much know what’s gonna happen. The future will arrive and kick all of our asses. Ignorant people’s asses will get kicked slightly harder. Most of us will die as people always have. Some of us will ride advanced technology indefinitely into the future and be crazily transformed, along with the rest of the world.

Those who come after us will think of us, when they think of us at all, as sad, primitive prisoners of ignorance and biological limitations – of our own evolved nature. Our descendants will take charge of their own evolution and transcend us in awesome and, to us, soul-crushing ways. As the future unfolds, there will always be room for some religion and spirituality. But legit, enduring spirituality won’t deny fact. Our era’s deniers of fact will be remembered (vaguely) as minor villains.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Good Cop, Bad Cop on Climate Change

Author(s): Scott Douglas Jacobsen and Rick Rosner

Publication (Outlet/Website): Huffington Post

Publication Date (yyyy/mm/dd): 2016/08/12

SCOTT:  Climate change is an increasingly urgent problem. However, moderate social change can go a long way towards addressing it. For a sustainable future, we should incentivize positive social change. We’re already witnessing the degradation of the environment. No one person or nation is to blame, but climate change is here. We have to work to solve it, now.

We can’t duck responsibility, throwing caution to the wind. We’re big-brained primates and global citizens. Let’s act the part. We can’t ignore global warming – facts don’t care about political squabbling and gridlock. Climate change is about a threat to human survival. To have quality of life, you can’t be dead.

In many parts of the world, politics and policy are coming into agreement with the overwhelming scientific evidence for global warming. The necessity for dealing with climate change is recognized by 190+ countries under the Paris Agreement to mitigate greenhouse gases.

Climate change is also recognized as an important threat by the Intergovernmental Panel on Climate (IPCC), the United Nations Framework Convention on Climate Change (UNFCCC), the World Meteorological Organization (WMO), and the United Nations Environment Programme (UNEP). Does your individual denial of the facts outweigh these experts? Not just individual experts, but big international swarms of experts.

America and Canada need to get their houses in order, and fast.  The more quickly we get on it, then the more coastal indigenous peoples and coastal metropolises can be saved. It’s not hard.  It’s just long-term thinking. So, what can we do?

You can network together with other people, can join organizations, sign petitions, work towards sustainability in your own community, and volunteer time with sustainability initiatives.

You can donate money to scientific organizations, to non-profits devoted to sustainability, and to companies revolutionizing nuclear and solar power.

You can learn more about the pressing scientific topics of the day. You can talk about it with friends and family and write about it, even talk about it (!). If you have some knowledge, or someone else knows something that you don’t, then either educate them if they’re open or admit ignorance to their expertise and be curious and learn something. That’s the start of a conversation.

You can try to invent something yourself if you have any relevant skills, abilities, knowledge, or talent. You can become a scientist, train in the relevant fields, contribute to it, and invent products that help the environment.

You can have fewer kids and invest in them more. People are both resources and resource-intensive – act accordingly. You can support the empowerment of women. Women are more likely to invest in family and community. That benefits all of society.

We have to be active in combating climate change. It’s urgent, long-term, and unignorable.

RICK:  Most of this kumbaya stuff, we’re not gonna do. People are assholes. You may remember what happened in the late 70s – we had gas crises. Oil prices skyrocketed. Endless lines at gas stations. President Carter urged us to conserve energy. He wore a sweater to show us he was saving energy on heating the White House. So we fired him and elected Reagan. Gas prices dropped, and we started driving enormous SUVs.

Can’t wear a sweater and be President – reminds people of Mister Rogers. 

Climate change will eventually get fixed, but by market forces and science fictiony technical change, not by humanity suddenly becoming ultra-conscientious. Here’s how it’ll go:

Climate change will keep getting worse – more drought, more severe storms, rising temperatures and sea levels, seasons shifting, oceans acidifying, many animal species and residents of coastal cities getting effed-over. Some jerks and idiots will continue to deny that it’s happening or will argue that it’s a good thing. Eventually these people will get old and die. Good.

Millions of climate change refugees will add to the world’s misery and tension. (My town, LA, may become unlivable – the current drought has lasted five years. Fancy entertainment industry types might not tolerate living in a hot-ass desert. Over the next 40 years, the industry may migrate to Silicon Valley or Vancouver.)

Vehicles will become more efficient. There will be more telecommuting. At some point, air travel will be taxed to reflect its huge carbon footprint. But the world population will continue to grow beyond 10 and 12 billion, and developing countries will continue to spew shmutz. The rate of CO2 being pumped into the air will eventually level off and drop, but the damage will have been done.

We’ll be looking at hundreds of years to undo the damage. Various fixes will be tried, such as shooting stuff into the atmosphere to reflect more light away from earth. Some of the fixes will reduce some of the problems, often while creating other problems. Tech will reduce the recovery time of many centuries to less than 200 years. Meanwhile, thousands of species on land and in the oceans will become extinct. Hundreds of towns and cities will be abandoned or diked.

However, beginning about 80 years from now and really starting to catch on in the middle of the next century, we’ll have transferrable consciousness. We’ll figure out how to digitize people’s brains, and more and more people will spend more and more time living virtually. And medicine will become able to extend our lives indefinitely (if you live in the right country), so people will put off having kids until later and later in their lives, if at all. The world population will begin to drop (though the number of minds in the world will expand fantastically) along with population pressure on the environment.

So, sometime in the 2200s, most effects of climate change will be alleviated or reduced to secondary concerns as the earth is completely reshaped by the fantastic tech of the digital consciousness revolution. Extinct species will be resurrected. The entire planetary surface will be precisely monitored, with much of it engineered to display a pristine fake naturalness. Earth will be Disneyfied. It won’t be utopia, but it’ll be something the weird mega-brain a-holes of the future can live with.

SCOTT:  Major developed nations are in general the greatest per capita polluters. In a way, this implies more responsibility per average citizen. America and Canada continue to be great nations, capable of great grassroots leadership in fighting climate change. [Note: Scott is Canadian.]

Don’t be selfish and dumb. You can make the sacrifice of five-minute showers instead of 20-minute showers. Use less water, use less energy heating water, get solar panels on your roof, use more energy-efficient technology, and don’t consume piggishly. Compared to every other century in history, the 21st century offers so much great stuff. We can make some environmentally responsible concessions and still lead awesome lives.

RICK:  Maybe we can make some concessions, but I tend to believe that even the most conscientious, granola-ish hipster sustainable fiber-wearing American leaves a huge carbon footprint. And BTW – Prius drivers stink. “Ooh, I’m saying the world, so I can drive like a jackass.”

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Government Won’t Save Us, But Dumb Government Could Eff Us Up

Author(s): Scott Douglas Jacobsen and Rick Rosner

Publication (Outlet/Website): Huffington Post

Publication Date (yyyy/mm/dd): 2016/08/08

Imagine the year 2040 in all its weirdness. You’ll be old or oldish but will look and feel pretty good because medicine will be amazeballs. You’ll be way more plugged into social media and streaming sensory input through wearable information feeds. You’ll never be more than two feet away from something that’s chipped or roboticized. Daily life will be a battle between the familiarly human and the inexorable incursion of science fiction. And 2040 is only six Presidential elections away.

The major changes in our lives will come from market-driven technology, not politics. It’s already that way. Politics didn’t give us smart phones and Instagram. Government didn’t force us into our device-centered lives – the irresistibility of an endless flow of entertainment and personalized information did. Technology will save us or will at least compel us to join the next stages of civilization.

No government on earth will do a great job of coping with the tech explosion over the next 20, 50, and 100 years. But non-stupid governments will do better. Government that gets hung up on trans people in bathrooms will fail at making reasonable and timely decisions about AI.

Thanks to gerrymandering, we currently have an excess of dumbness in government. Gerrymandered districts which safely belong to one party send creeps and idiots to Washington to intentionally obstruct and break government.

Gerrymandering: Creating weirdly shaped Congressional Districts to screw over your rival party

Stupid, fanatical voices are overrepresented. Anti-science, anti-change, anti-reason viewpoints have too much power – power exercised by voters who have been encouraged by cynical leaders to think that belligerent ignorance is patriotic common sense. (See the Dunning-Kruger Effect, where dumb people tend to be too dumb to realize they’re dumb.)

Of course there are issues besides dumbness in this election – jobs, wages, education, racism, sexism, polarization, terrorism, social change, medical coverage, the environment. And for many of these issues, no political party has adequate solutions, though no politician will admit it.

Politics can’t solve the problem of jobs lost to automation. Effective medical care would still be fairly expensive even if our greed-encouraging payment systems were somehow fixed. Some of these problems will never be solved – they’ll just be replaced by the problems of the future (just as the problem of too much poop on city streets went away when cars replaced horses).

But we need a functioning government, politicians who aren’t saps, and political dialogue that consists of non-stupid arguments about non-stupid issues. Otherwise, we’ll fall behind in the tech explosion, and you can’t catch up with an explosion – you can only ride it. China and India have a combined population eight times that of the United States. They have their own dysfunctions, but they have much more human capital – hardworking, smart people – with which to overcome them. We can’t be a nation of dopes and keep up.

We cannot elect a bombastic yahoo President who will empower the forces of dumbness. For our own citizens and to continue to attract the best brains from around the world, America must continue to be a shining beacon of awesomeness and among the most promising places for the future to unfold.

Despite our current political crapshow, the US still leads the world in technology. Here’s what we need for the US to continue to lead in tech:

Education: Colleges that continue to have a strong international reputation. Public schools that haven’t been ravaged by backwards state legislatures.

Quality of life – coolness, social mobility, safety, rule of law: America is where big, showy dreams come true. It’s the best country in which to be rich and famous – you might get to make out with a member of Kylie Jenner’s posse. But the fun is dampened if we have to worry about poisoned water or shooty folks or a Hate-Enabler-in-Chief.

Tolerance for change: Sooner or later, it’ll all happen – robot girlfriends and boyfriends, downloadable consciousness, genetically engineered PermaPuppies. Some parts of the world will wall themselves off from the future. Those places will suck worse than places that are reconciled to change.

Not being a clown show: We need to be pro-science and pro-smartness. Calling dumb spokespeople and dumb, contrary-to-fact ideas stupid shouldn’t be taboo. (For instance, Jeffrey Lord = moron.)

Not being (seen as) evil: In and after World War Two, the US was seen as heroic. We thought of ourselves as heroic. But WW2 was an unusually clear instance of good versus evil and was more than 70 years ago. We have to make some effort to look like we’re living up to American Part of that effort can include not electing a mega-jerk President.

With Hillary, we at least get something that acts like government. It won’t solve everyone’s problems, but it will at least function, allowing America to continue to be a place in which tech can flourish. And a Democratic President will nominate Supreme Court Justices who may help clean up gerrymandering.

We need some reasonable amount of government. For every American alive in 1789, the US now has more than 100 people. We have $37 trillion worth of infrastructure, more than $100,000 per person, but spending on infrastructure has plummeted (because of dumbness-based political gridlock). 

The future is coming. We can’t hide from it under a triple comb-over.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Sikivu Hutchinson: an unapologetically black, feminist and heretical humanist – a review

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Humanists International

Publication Date (yyyy/mm/dd): 2020/06/08

Secretary-General of Young Humanists International Scott Jacobsen reviews Dr. Sikivu Hutchinson’s new book Humanists in the Hood: Unapologetically Black, Feminist, and Heretical.

What a time to be alive watching the United States of America have NASA and SpaceX (of Elon Musk) jointly launch the first astronauts to the International Space Station since 2011, where some of the largest protests in American history for women’s rights and protection of civilian people of colour’s lives in recent years happen and then followed by massive and nation-wide protests over the murder of George Floyd and others, and all the while over 40,000,000 Americans are unemployed, and more than 100,000 are dead from the coronavirus, an interesting dichotomy marking much of the thematic interplays of American history harkening back to the first Black president sketch of the late Richard Pryor, “I feel it’s time Black people went to space. White people have been going to space for years, and spacing out on us, as you might say.” [Emphasis added.]

Dr. Sikivu Hutchinson is a brilliant writer and a decent human being, who writes articulately with moral force while working in and supporting underserved communities in which she lives in South Los Angeles. 

Hutchinson is a black woman sexual violence survivor (as a girl at the time) and a parent of a non-binary child, granddaughter of Earl Hutchinson Sr., and daughter of Yvonne Divans Hutchinson and Earl Ofari Hutchinson. She earned a Ph.D. in Performance Studies in 1999 from New York University.

She founded the Women’s Leadership Project (WLP) as “a feminist service learning program designed to educate and train young middle and high school age women in South Los Angeles to take ownership of their school-communities.” Also, she founded Black Skeptics Los Angeles (BSLA), which became part of the 501(c)3 organization Black Skeptics Group (BSG – founded in 2010) in 2012. She is a co-founder of the Women of Colour Beyond Belief Conference with Bridgett “Bria” Crutchfield (Minority Atheists of MIDetroit affiliate of Black Nonbelievers, and Operation Water For Flint) and Mandisa Thomas (Black Nonbelievers), which featured speakers as wide-ranging as Liz RossCandace GorhamDeanna AdamsCecilia PaganIngrid MitchellLilandra RaMarquita TuckerMashariki Lawson-CookRajani GudlavalettiSonjiah Davis, and Sadia Hameed.

Her work and speaking have crossed paths with several prominent African American and Black freethinkers, including Desiree Kane, Anthony Pinn, Bobby Joe Champion, Sikivu Hutchinson, Andrea Jenkins, Charone Pagett, Diane Burkholder, Juhem Navarro-Rivera, Heina Dadabhoy, Sincere Kirabo, Candace Gorham, Liz Ross, and many others. Her previous works include Imagining Transit: Race, Gender, and Transportation Politics in Los Angeles (Travel Writing Across the Disciplines) (2003), Moral Combat: Black Atheists, Gender Politics, and the Values Wars (2011), Godless Americana: Race and Religious Rebels (2013), and White Nights, Black Paradise (2015). As well, she released a short film on White Nights, Black Paradise in 2016, which was made into a stage production in 2018.

As seems implicit in the works, any social, economic, and political progress for the godless will come in ethical form, as immoral acts in attempts to force or coerce an overarching ethical movement will provide ammunition for demagogues who wish to – so to speak – crush a neck with a knee or silence citizens who wish to protest by taking a knee. In short, she reads not only what comes in the academic volumes in intellectual interests for her, but she acts as a positive humanist agent in South Los Angeles, in particular, and America, in general, with a number of initiatives, including the First in the Family Humanist scholarship. Both personal attributes of intellectual rigour and community work come together in the written works for her. Humanists in the Hood becomes another manifestation of the universalist ink of Hutchinson.

In many ways, Hutchinson stands intellectually alone, as happens with many Black humanists in the global diaspora of Humanism. This is not to deny or neglect the reality of organizational and media buttresses, at times, for, or by, Black humanists. Certainly, supports have begun to grow, in part. However, in the cases of supports developed externally to the Black humanist community, how much sentiment is not overweening, affected, and simply nakedly fake? A woman in interviews having to define for the public even the meaning of atheism or agnosticism, as when on the “On The 7 With Dr. Sean” show. Chavonne Taylor and Hutchinson spent a not-insignificant amount of time on the basic definitions of agnosticism and atheism followed by further clarification. If you’re wondering, this was aired in 2020. However, there exists a history of writings with, for example, A. Philip Randolph who sponsored an essay contest entitled “Is Christianity a Menace to the Negro?” Naturally, Hutchinson loved the title. 

Our first interaction occurred on December 20, 2016 with the publication of “Interview with Sikivu Hutchinson – Feminist, Humanist, Novelist, Author“ in Conatus News. Someone with identities disliked by racists as a Black or an African American citizen of the United States of America, by misogynists for feminist writings, women’s leadership organizational work, and lived egalitarian values, and by religious fundamentalists for rejections of supernatural claims of sacred texts and disbelief in the authority of purported holy figures, i.e., as a humanist or, naturally, a ‘heretic.’ Hence, the reason for the full title of Humanists in the Hood: Unapologetically Black, Feminist, and Heretical (2020). To add icing to the cake, Hutchinson advocates for socialist economic policy, which, in the United States, is heard as or translated by the culture into “antidemocratic” or “communistic,” as she notes.

The “Humanists” in the main title comes from fundamental humanist values lived out in ‘hoods’ in South L.A. while engraved with the flavors, the sounds, the emotions, and the patois, and the pains and the tragedies and the triumphs as humanists in hoods. Also, “Hood” comes from lived experience for Hutchinson. She grew up at the tail-end of COINTELPRO (COunter INTELligence PROgram) in which a program of the Federal Bureau of Investigation was destroying or decimating African American communities and political organizations. Hutchinson understands the contexts of state violence and its organized manifestations. One of her earliest moments of political protest was in hearing about the murder of Eulia Love/Eulia Mae Love/Eula Love by two LAPD officers in her own residence in 1979.

It was a first moment, even as a child for Hutchinson, of the issues around “use of force” by police. Or the Darrel Gates argument of African Americans responding differently to chokeholds. Similar forms of violence and subsequent political and social protests seen with the case of George Floyd and others to this day, where protests have been breaking out in Boston, New York City, Atlanta, Los Angeles, Chicago, D.C., Minneapolis/St. Paul, Louisville, Dallas, Sacramento, Bakersfield, and San Jose, and probably elsewhere. Both come to a context in which home is neither “safe space” nor “private sanctuary.” A deep history where African American bodies are not theirs except in service to White slaveholders with Black women in America as sub-human and not really women. These cultural bigotries rooted in a proper definition of White supremacy, as domination of Black bodies and lives.

Certainly, progress has been made, but legacies live into the present with African American, Native American, Latin American, Asian American, and working class European American women getting the shit end of the shorter stick more often. Even with prominent African American figures such as Steve Harvey, Hutchinson was correct in identifying the core issue in the blanket statements by Harvey making the argument of the amorality of African Americans who become atheists and the treasonous relation to the ‘race’ when non-religious. In other words, if you leave religion while Black, you have become a traitor to the ethnicity and lack morals, especially condemnable and criminal to community for Black women who leave communal faith.

The text covers some of these contexts, but the book represents a larger intellectual environment for Hutchinson. Don’t take this second-hand from a young Canadian humanist, the reviews on the book represent similar sentiments and thoughts, and praise, of the book. Bridgette Crutchfield of Black Nonbelievers of Detroit said, “Humanists in the Hood is an acute reminder of the struggle we as Black women have and still experience. It has documented in one place, our travels and travails.” Crutchfield makes the concise and insightful point of the amnesiac nature of American memory of the crimes of old wreaking havoc on the lives of the present generations and planting seeds of potential disproportionate despair for the generations who come after us. Humanists can act in such a manner so as to provide a space to air grievances for compassionate understanding, strategize on solutions, organize relevant resources, and mobilize for the better chances of the next generations.

Humanists in the Hood is a must read for everyone, but especially anyone who considers themselves progressive and supportive of marginalized people,” Mandisa Thomas, Founder and President, Black Nonbelievers, Inc., stated, “With her in-depth analysis, Sikivu has issued yet another challenge — to take a long, hard look historically, institutionally, and, most important, internally, into the often complex world of feminism and how humanist/secular values have and must continue to inform our fight for equality.” Thomas is right. The book represents a fundamental challenge to the humanist community in America, at least, on its various constituencies and the differentiated needs of them, which seems like a good thing because a humanist message is a universalistic message. One in which fundamental principles yield an infinite while bounded variety of potential tools for covering the needs of humanist communities in South L.A., in America, and throughout the humanist diaspora.

“The time is now for Humanists in the Hood. With compassionate, razor-sharp clarity, Sikivu Hutchinson provides a courageously bold Black, feminist, and atheist road map to liberating ourselves, our communities, and U.S. society.” Producer/Director of NO! The Rape Documentary, Aishash Shahidah Simmons, said, “She invites and challenges readers to step outside of comfort zones to consider different possibilities in response to the oppressive systems that silence and annihilate all of us on the margins. Hutchinson’s words are a clarion call for radical, tangible actions for these perilous times.”

The purpose of the book is to provide a challenge to the mainstream humanist community and to provide a “road map” for the construction of institutions devoted to the specified concerns mentioned earlier within the philosophical framework of Humanism. A “razor-sharp clarity” did not happen in a vacuum. Pressure makes diamonds. Why isn’t Hutchinson more prominent and well-known than now? Although, she has been gaining a loyal following and readership. As we know, diamonds take time to find, and tend to remain buried for a long time. Humanists in the Hood divides into five main sections in alignment with Simmons’ aforementioned “atheist road map” with “Introduction: The Stone Cold Here and Now,” “Unapologetically Black, Feminist, and Humanist,” “Culturally Relevant Humanism and Economic Justice,” “The Black Humanist Heathen Gaze,” and “Gen Secular and People and Colour.”

In the introduction or “Introduction: The Stone Cold Here and Now,” she opens with a quote from Alice Walker, who said, “In my own work, I write not only what I want to read – understanding fully and indelibly that if I don’t do it, no one else is so vitally interested, or capable of doing it to my satisfaction – I will write all the things I should have been able to read.” Walker’s statement acts as a coda or thematic ground zero for the entirety of the text because, as per the Eulia Love example, Hutchinson lacked the language, the concepts, and the crystallized imagery, not the experience, to describe the happenings of the world as a child or adolescent. Even though, she sensed something was wrong in early years.

Not only for more unheard voices with Black women victims of violence, Hutchinson covers the LGBTQI community in the context of the United States. As the United Nations founded its LGBTI Core Group, an extension of the similar stream of rights activism and thought comes in the initialism ​“LGBTQI​”​ to make “Queer” as an identity more explicit. Hutchinson takes a difficult stance in America and in community. A life and worldview brewed in early “dreary religion classes run by sanctimonious white male teachers” full of “moral hypocrisies” and a sacred text full of “violent woman-hating language.”

The books Hutchinson deserved to read did not exist, by and large, and the only text considered central to community came in the form of ancient mythological collections of sacred texts entitled The Bible. One gathers the sense of a lifelong individual struggle against structures and persons in American society searching for one’s story to be told articulately, honestly, and forthrightly without filter. Out of this, a feeling of the tragic dignity of the work of Hutchinson can set over the reader.

Somebody articulating a clearly wider or more inclusive humanist vision dealing with the problems of the everyday against seemingly overwhelmingly odds with the vitriol from the Black church and the dismissal by the largely White movement atheism of American culture. Professor Anthony Pinn made an important point with the descriptive phrase “people of colour” assuming the otherness of black people, etc., compared to White people with the more appropriate change into “people of a despised colour,” as both inclusive of every person as coloured in some manner and the relative struggles in the burden of greater negative stereotypes.

While, at the same time, the Black church can be a place of refuge and civil rights organizing in one generation. It can become a place of limitations, ostracization, and control and domination and illegitimate hierarchy. However, illegitimate hierarchies prop men to the heights of dizzying unquestioned authority in African American church communities with the expected negative effects on communities, especially with the burdens placed on women of colour in those church communities.

“For years, the rap on feminism among most Black folks was that it was a White woman’s thing. White feminists, from first-wave nineteenth-century White suffragists, to second-wave stalwarts in the postwar ‘feminine mystique’ era, routinely ignored, erased, and misrepresented Black women’s experiences and social history,” Hutchinson wrote, “While white women at the height of the so-called Baby Boom decried their ‘enslavement’ to patriarchy, domesticity, and motherhood in Ozzie and Harriet-style homes, Black women were mopping their floors, washing their laundry, and wiping the butts of their children.”

This is the language of history and the life of the everyday. This is the rooted Black Humanism articulated throughout the text by Hutchinson. Right into the present, the political consciousness of the nation becomes infused with the narrative of god-talk and religion with Senator Kamala Harris during the 2020 presidential race stipulating a “faith in god,” so as to secure proper status as a Black and god-fearing American politician. Without such an endorsement, Harris’ career would have been exploded by a cross-shaped torpedo in the United States political scene. Hutchinson notes Elizabeth Cady Stanton and Susan B. Anthony were mentored by Ernestine Rose. Rose is one who said religions have been built on the backs of women. Hutchinson covers the splits or historical divides between White feminists and Black feminists in America. For example, the Fifteenth Amendment permitting Black men the equality in voting rights or the right to vote. Some White feminists saw this as a hindrance to women’s rights. As has been said before, rights aren’t a pie.

She contrasts the educated middle-class White feminism with the backbreaking working-class feminism of the lives of Black women. Hutchinson delves into or references the Combahee River Collective, Kimberlé Williams Crenshaw, Michele Wallace, Brittney Cooper, Anna Julia Cooper, Fannie Barrier Williams, Ida B. Wells, Mary Church Terrell, Angela Davis, bell hooks (Gloria Jean Watkins), Patricia Hill Collins, Barbara Christian, and, of course, Alice Walker. She remarked on an interview conducted with Thandisizwe Chimurenga, where Chimurenga noted that class differences are a source of a lot of separation between feminisms. This continues right into the current political context of the Trump Administration and the Republicans.

The median wealth rates of White families, Latino families, and Black families in the United States are $147,000, $6,600, and $3,600, respectively. The unemployment rate of Black college graduates under the age of 25 is 15.4% and for White college graduates is 7.9%. There can be a visceral fear around the academic term “White supremacy,” as this seems to imply Euro-Americans with tiki torches and white hoods walking menacingly in lockstep in the dark of night. In the history of America, this has been a physically violent and ideological extreme manifestation of it. Then there are generally applicable principles behind the use of the term in wealth and employment rates, as above. At an intersection with this comes the era of Covid-19 emergent from SARS-CoV-2, these manifestations become worse. In these conditions, one can see the socialist economic orientation of Hutchinson.

Hutchinson describes the Trumpian-Republican backlash against the rights of women while noting African Americans as the most religious population in the United States. Noting how, even though, Ariana Grande and Beyoncé may identify as feminists, most young women struggle with such a label. She provides an alternative to the common notions of feminism. “I argue that Black feminist humanism is a vibrant alternative to the woo-woo spiritualism, Jesus fetishism, and goddess worship that characterizes progressive feminist belief systems that revolve around theism,” Hutchinson writes, “…the stakes for a secularist, feminist, queer, pro-social Justice, and anti-capitalist ethos of American values are perhaps greater than ever before.”

In Chapter 1 or “Unapologetically Black, Feminist, and Humanist,” Hutchinson opens, “In 2010, a seven-year-old African American girl named Aiyana Jones was murdered in her sleep by the Detroit police during a military-style raid on her home. In the wake of the shooting, neighbours and loved ones placed stuffed animals in front of the house in memoriam. Rows of stuffed animals stated out from Associated Press photographs of the executions scene in dark-eyed innocence, grieving the barbaric theft of her life and light.”

She reflects on the recency of the murder of Aiyana after her (Hutchinson’s) attendance at the African Americans for Humanism conference. A point of reflection on the separation between mostly European descent or White-dominated movement atheism without much of a voice or place for African descent or Black atheists. Hutchinson brings forth the towering work of Professor Anthony Pinn, the good Methodist who became a better atheist, to argue the indices behind science and reason as taught in the classroom can be (and are) shaped by cultural conditions and subjective categories with the European American or White American students having histories and cultural traditions affirmed throughout the classroom. She uses W.E.B. DuBois’ phrase “wages of whiteness” in this context.

Hutchinson references the execution of Michael Brown, the Youth Justice Coalition, Dignity and Power Now (of Patrisse Cullors Khan), and Black Lives Matter, and Tarana Burke’s #MeToo movement as part of various points of contact for social commentary on systemic inequities manifested in livelihood outcomes in American society. Views rooted in a history of slave-era racism and sexism where Black women are “‘unrapeable,’ hypersexual Jezebels” based on the “ideal of pure, virginal, chaste ‘Christian’ white womanhood.” She highlights the lack of people of colour in the leadership positions of leading secular organizations including the American Humanist Association, Center for Inquiry, Foundation Beyond Belief, and the Secular Student Alliance. She highlights the work of Candace Gorham and Karen Garst bringing forth a more pluralized image of people of colour in the secular movements.

There is reflection on the content of the Huffington Post piece entitled “Ten Fierce Atheists: Unapologetically Black Women Beyond Belief” and the legislation of Michigan Congresswoman Ayanna Presley to “end the punitive pushout of girls of color from schools and disrupt the school-to-confinement pathway.” Hutchinson describes how this builds on the work of Monique Morris, author of Pushout. She touches on the sexual violence as portrayed in Surviving R. Kelly, and the helpful text of Iris Jacobs in My Sisters’ Voices in the mentoring of young Black girls. Here, she pivots into her Women’s Leadership Project, and the Black Feminist and Feminist of Color conferences.

Hutchinson remarks on Audre Lorde’s observation of Black women’s self-care as something political because Black women rarely have such an opportunity based on the stressors and communal demands upon them. Michele Wallace and the ‘blasting’ of​ the​ 1965 ​“Moynihan Report​”​ are part and parcel of critiques set forth here. As Hutchinson continually frames, Black women in America find deaf ears in the White-dominated secular communities and absolute rejection & condemnation, if non-religious, in the Black church community. Thus, Euro-centric individualist Humanism is important, but not does land well with the collective boot on Black women as a category. Principles of solidarity become more dominant rather than the abstracted sovereign individual, how ever important in environments in which other fundamental needs and challenges have been mostly overcome.

It hits the Supreme Court too. Hutchinson describes how the consequential case of Anita Hill gave significance to awareness of sexual violence against Black women in particular and women in general; whereas, at the same time, the exposure of abusers like Roger Ailes and Harvey Weinstein brought forth White women’s voices who deserved to be heard, but were heard without a historical context of earlier prominent cases like Anita Hill. Even in the secular communities, “…American Atheists(AA), the largest nonbeliever advocacy organization in the nation. After former president David Silverman was terminated in April 2018 following sexual assault allegations, the organization had a signal opportunity to make a bold chance in leadership by hiring Mandisa Thomas,” Hutchinson states, “Thomas, who has a solid record of secular organizing, outreach, and management across intersectional communities, would have been the AA’s first woman of color executive and the only Black woman to head a mainstream secular organization. Instead, AA opted for a white male insider…”

Hutchinson highlights some of the work by Amy Davis Roth of SkepChick in 2014 to highlight atheist women who have been stalked and harassed, which effectuated some change. However, the “thrall” with global figures – Richard Dawkins, Lawrence Krauss, Sam Harris, and Michael Shermer – of the mainstream secular communities will need reduction for more space and voice for secular Black women and women of colour.

In Chapter 2 or “Culturally Relevant Humanism and Economic Justice,” Hutchinson states, “In my community, churches of every size, architectural style, and denomination sit totemically between daycare centers, liquor stores, dry cleaners, dollar stores, and beauty shops.” ‘Totem,’ what is a totem? Sacred, symbolic objects representative of clan, family, or ancestry. This is important. Not only spatial-geographic waste and economic drags on communities needing it, many African Americans in particular and Black Americans in general feel a connection to Christianity as a whole and its manifestation in the Black Church.

She comments on the work of Paula Giddings and the exploitation of Black women slaves as “breeders,” etc., as Black women in the slave era of America were chattel for the use and abuse by slave owners. She touches on the controversy surrounding Linda Sarsour and her (Sarsour’s) support for Minister Louis Farrakhan, known for anti-Semitic and misogynist views.

Hutchinson roots such injustice in the economic context for Black Americans, as noted earlier about these median wealth disparities and unemployment inequities. The tax-free status of places of worship is a unified concern for Black and White secularists in America. One of the more unique concerns of Black atheists is the reflection of the Jim Crow era and the Great Migration in their connection with the Black church. More generally, she remarks on the inordinate wealth handed to the individual pastors in Africa, Nigeria particularly, and in America with the two most prominent cases in David Oyedepo, in Nigeria, and T.D. Jakes, in America.

How these ultra-wealthy Black male pastors suck the economic lifeblood out of community is a travesty, the ways in which Black women’s labour makes these religious communities possible in the first place too. This is where ideas of social and economic redistribution become inherent in the form of humanist discourse espoused by Hutchinson. She reflects on “How the Humanist Movement Fosters Economic Injustice” by David Hoelscher with reference to Helen Keller and Albert Einstein and some of the fundamental socialistic structures endorsed by them. Even, as Hutchinson states, the first major humanist document published in 1933 was devoted explicitly to racial equality and economic justice.

Indeed, the fourteenth affirmation in the 1933 Humanist Manifesto I stated, “The humanists are firmly convinced that existing acquisitive and profit-motivated society has shown itself to be inadequate and that a radical change in methods, controls, and motives must be institutedA socialized and cooperative economic order must be established to the end that the equitable distribution of the means of life be possible. The goal of humanism is a free and universal society in which people voluntarily and intelligently cooperate for the common good. Humanists demand a shared life in a shared world.” [Emphasis added.]

Leading humanists Paul Kurtz and Edwin Wilson in the Humanist Manifesto II emphasized addressing economic injustices as core to Humanism and, thus, to humanist discourse. Modern Humanism, Hutchinson correctly observes, fails to deal with these realities affecting more of its non-mainstream communities, where there could be concretized humanist activism at the most fundamental level drawing back to the roots of the philosophical worldview and life stance with addressing economic injustice and social inequities.

As another great boss at The Good Men ProjectCouncilwoman Emily LaDouceur, has stated, “Never underestimate the power of community leaders speaking out against discrimination, injustice, and harassment… We need city council members who will unapologetically stand up against any policy, procedure, or practice, that may perpetuate bias or discrimination.”

The core of the movements has merely shifted the ratios of its currency into the big basket of combatting “religious attacks on secular freedom.” That’s it. The diversified vision of 1933 has been truncated. One where individuals “who question humanist, atheist, or skeptical orthodoxies are trashed, branded snowflakes, social justice warriors, feminazis, or religious apologists.”

She remarked on the clash between Bakari Chavanu, of Black Humanists and Nonbelievers of Sacramento, and a libertarian, exemplifying a differential vision of “Humanism” as a concept based on the August 2018 piece entitled “Why Five Fierce Humanists.” Concomitant with this, Hutchinson reflects on the “majority of forerunning early-twentieth-century Black freethinkers (with the notable exception of figures like Zora Neale Hurston and Black conservative intellectual George Schuyler) were socialist and communist aligned, and actively condemned the way capitalism and White supremacy harm Black communities.”

She notes the holes in the presentation of Roy Speckhardt, the executive director of the American Humanist Association, about Thomas Jefferson in the book Creating Change Through Humanism. He was a secularist and freethinker. Also, he believed in the inherent inferiority of Blacks and committed an ethical atrocity in the form of a slaveholding empire. Similarly, one can think of the skeptic views of H.L. Mencken while reflecting on the racist views about Blacks and imaginary crimes seen in ‘miscegenation.’ Hutchinson quotes Paul Finkelman in “The Monster of Monticello” to describe the atrocious behaviour of Jefferson. Historian Christopher Deaton reflects much the same withering critique.

Many of these economic realities come in the form of billionaire listings with a White face, Black male ultra-rich pastors bilking Black communities and taking up needed community space, and the policy and legal decisions giving economic privileges to corporations and religious institutions, e.g., the Johnson Amendment and Citizens United, which may be bolstered by appointments of people like Neil Gorsuch and Brett Kavanaugh, or Samuel Alito and Clarence Thomas. American slavery sapped the economic productivity of Black slaves in America for White Americans’ benefit; thus, in the reference to Thomas Paine and Ernestine Rose by Hutchinson, the “Original Sin” of America was an economic one.

“And even though White abolitionists and deist freethinkers like Thomas Paine and feminist suffragist Ernestine Rose decried the “original sin” of American slavery,” Hutchinson wrote, “the eighteenth-century narrative of colonial bondage to the British continues to reverberate in the toxic myth of American exceptionalism. In many regards, the myth that the United States is fundamentally better and more just or exceptional than any other country in the world is the lie that allows structural inequity to persist.”

Hutchinson speaks more to the 2014 article by James Croft “Beyond Secularism” and Croft’s important focus on a wider vision of the possibilities of Humanism. Something important Hutchinson pivots into this point is Pinn’s emphasis on the everyday little facets and facts of reality, the rooted Humanism of Hutchinson, for the proper knitting together of the grand figures and narratives of mainstream Humanism with the highly neglected communities of colour who deserve a voice at the table and a choice in programs from the wider humanist community. This can be done. Why not?

Hutchinson describes the way in which the material view of the universe does not limit her perspective on the operations of consciousness. She does not believe in the spirit or soul. Hutchinson affirms the conscious and unconscious connected to thoughts and feelings from a material brain. She looks at the indefinite nature of the findings of the scientific method’s actual discovery of the natural world. The fundamental issue is one affirming the freedom of individual choice.

She also spoke about how Stacey Abrams in the 2018 Georgia ​gubernatorial statement said “faith, service, education, responsibility” set forth the values for Abrams. This was similar to the Kamala Harris statement before. In that, if you state a non-religious and non-faith-based view of the world, and if you state that you do not adhere to a deity, then you have committed political suicide. In a manner of speaking, African Americans as highly religious constituents only feel comfortable and encouraged by religious male hierarchs to vote for politicians who are firm in faith in order to be seen as properly Black, or to have any semblance of a moral compass or an ethical system guiding one’s life, which harkens back to the Steve Harvey commentary earlier.

“Before Humanism can be concretely relevant to the everyday lives of Black women and women of color steeped in faith and religious practice there must be space for them to exist in discomfort of the unknown.” In many ways, Hutchinson’s every day realities rooted Humanism aligns deeply with the depictions described by Hutchinson in Toni Morrison’s Beloved.

Hutchinson talked about the rape of Desiree Washington by Mike Tyson. Washington was Miss Black America in 1991. Farrakhan condemned Washington, essentially, as a Jezebel. An experience common in many communities with rape survivors tossed to the lions by community leaders, including religious leaders, as was the case with Farrakhan. Occasionally, there’s justice, as with sexual assaulters Daniel Holtzclaw, Bill Cosby, and R. Kelly. All this is simply marginal justice for raped Black American women, not even taking into account LGBTQI members of communities. Voices rarely heard. Victims barely sought.

Even institutionally, Hutchinson puts the Southern Baptist Convention on blast over its illustrative compiled crimes. Yet, with the spotty coverage of rapes and sexual violence, the violence of bullying and harassment can acquire coverage, especially around teen suicides, if a White face. This can be impacted by portrayals and commentary intended as jokes by some of the most prominent comedians of the day, e.g., Kevin Hart. Hutchinson reflects in some cultural positives in the cases of Barry Jenkins’ Moonlight, or in the deconstructionist Other People’s Children by Lisa Delpit, or the essay “What’s Home Got to do With It? Unsheltered Queer Youth” by Reed Christian and Anjali Mukarji-Connoly.

Hutchinson reported on Center for American Progress’ work by Aisha Moodle-Mills and Jerome Hunt about the great risks to life and livelihood of LGBTQI youth, whether teen pregnancy, school dropout, homelessness, drug abuse, stress, and more. A rooted Humanism, or a more radical Humanism compared to the present (not as much to the 1933 vision), has a moral stake in this wider fight for equality and justice.

In Chapter 3 or “The Black Humanist Heathen Gaze,” Hutchinson describes not seeing herself in the media of Judy Blume and others presented to her. As per the Cooperative Children’s Book Center, 3,700 books published in 2017 featured mostly White protagonists. Even Charlie and the Chocolate Factory’s Charlie Bucket was intended as a Black protagonist, but became White in the final production. It’s the same for non-religious film and television. There has been a decline in Christian movie audiences. However, it’s still garnering a significant pull and has an audience.

She notes the only real secular studies professor in academia as Professor Phil Zuckerman with only two major exceptions who focus on Black secular Humanism in particular, who build an academic series of works devoted to critical consciousness: Dr. Christopher Cameron at the University of North Carolina and Dr. Anthony Pinn at Rice University. Hutchinson is the only one to have developed a course about humanist women of colour in the world through the Humanist Institute entitled “Women of Color Beyond Faith.” Her interest in Black humanist cultural production is seminal as well. Maureen Mahoney and Jeffrey Othello are “among the few in the White-dominated field of rock and roll musicology and music history.” Critical works by White writers have been Jack Hamilton and Gayle Wald. While, at the same time, August Wilson notes the operation​s​ of Black Americans exists​ within a preconfigured cultural structure by White Americans. It all feeds into cultural tropes of “Tyler Perry-esque evangelicalism” condemned by a smug atheist, etc.

When Hutchinson reviewed lists of secular films challenging religion, it was mostly White secular driven film and television making direct attacks. Black Americans in religious enclaves have to trade in a different and hidden-from-popular-culture currency. There is some questioning of faith in Black media productions, as in August Wilson, James Baldwin, and Lorraine Hansberry with further “radical aesthetic and ideological possibility” seen in the works of Richard Wright and Nella Larsen. Hutchinson’s own White Nights, Black Paradise “features perhaps the first narrative film portrayal of a Black atheist lesbian protagonist.” There is a yearning for a magical return to some long-gone past state apart from the hellish nature of many Black American lives now relative to many White and other Americans, which may come in the form of “a sentiment reflected in both the Great Migration and the Back to Africa movements.” A commentary of the state of idolatry found in Black Americans becoming involved in Jonestown in hypocritical worship of the Marxist atheist, Jim Jones, as a Christian god.

As per usual in many contexts, and in the environs of Jonestown, Black women were the pseudo-chattel of subservience and obeisance to Jones as “ever-faithful, self-sacrificing” servants, as if without autonomy of conscience and self-determination of body, i.e., as subhuman. Black women suffering from Stockholm Syndrome in identification with Jones. To quote late humanist Kurt Vonnegut, “So it goes.”

In Chapter 4 or “Gen Secular and People and Colour,” Hutchinson remarks on the treatment of children with atheist and humanist parents. They (Hutchinson’s nonbinary 11-year-old daughter), earlier in life, had to hear in second grade, “You’re going to hell and to the devil, because you don’t go to church.” This is the context for a not-insignificant number of nonbelievers in the United States. We can see this in White professional class women of tenure in self-identified Liberal Theology and progressive churches in Canada under the banner of the United Church of Canada with Rev. Gretta Vosper who was raked through the coals in national media for several years.

In South L.A. where Sikivu and they live, in 1965, there was the Watts Rebellion resulting in White “flight” from the neighbourhoods. Now, with changes in economic disparities in the ultra-wealthy and the stagnation and decline for much of the rest of the United States, Hutchinson notes the ironic return of White Americans and the subsequent gentrification following from this. “God’s plan” is an empty cliché taken as an aphorism of wisdom and assumed as a framework for comprehension of the world and relative misery around African American religious communities. She speaks to the historian Ibram Kendi’s call to recognize 1 in 4 Black American households have zero wealth compared to 1 in 10 White Americans, which builds on the work of Ta Nehisi-Coates.

These thoughts and movements aren’t new. Hutchinson brings back the historical memory of the pioneering and first Black freethinker who defied both White slavers and the “Black faith police,” where she quotes, particularly in response to censure by Black Methodist ministers, Frederick Douglass, “I bow to no priests, either of faith or unfaith, I claim as against all sorts of people, simply perfect freedom of thought.” Maria Stewart and Sojourner Truth would have experienced far more backlash if they spoke so directly and forthrightly against established dogma’s guardians. They may make it pinch and sting with a Black man; however, they will make it cut in the case of a Black woman.

Clashes exist in the current incarnations of the American freethought movements, as we see in the history with Ernestine Rose, Elizabeth Cady Stanton, and Susan B. Anthony. Nonetheless, we live in a globalizing world and the ex-Muslim movement is a unique one. It is working to detach religious identity from ethnic heritage. As well, it is bringing forth the concerns of the men and the women who have left Islam and endured severe censure, ostracism, abuse, and even death threats. Sadia Hameed, a spokesperson for the Council of Ex-Muslims of Britain, and Zara Kay, the founder of Faithless Hijabi, writer Hibah Ch, and Taslima Nasreen, Bangladeshi activist, author, and physician, are all referenced as important examples in this work.

Heina Dadabhoy is given space to make the point about coming out as an atheist for her. In that, when she renounced Islam, her parents described the action as Dadabhoy wanting to be like White people. Freethought in some contexts is seen as a White cultural phenomenon, i.e., the god concept becomes self-imposed mental prison as a form of community identity and inverse ethnic identification (as in not being White, thus making the false linkage, in another manner, between ethnicity and religion). There is a change in the landscape, though.

Millennials, and younger generations, continue to lose religion as a core identity, even in connection with perceptions of some amorphous, invisible unity between belief in the god concept and actuality of morality. Moral movements, including Black Lives Matter of Patrisse Cullors Khan, Opal Tometi, and Alicia Garza, are manifestations of this in some ways. Three Black queer women who founded a movement different than the historical civil rights movement of Martin Luther King, Jr. and others steeped in “heterosexist, homophobic, patriarchal Black-church traditions [that] stifled any semblance of affirmation of queer voices (much less nonbelieving ones).” A. Philip Randolph, Hutchinson notes, was “frequently gay-baited and forced to suppress his identity in the movement.”

A Humanism embracing more gender fluid notions while rejecting gods and the supernatural can match more of the universalistic sensibilities espoused since the 1933 Humanist Manifesto I and remove false dichotomies between feeling and thinking with the feelings as feminine, etc., as Hutchinson notes in quoting Soraya Chemaly from Rage Becomes Her. One theoretical work or hypothesis Hutchinson describes is Post-Traumatic Slave Syndrome (PTSS) from Post Traumatic Slave Syndrome: America’s Legacy of Enduring Injury and Healing (PTSS) (2005) by Joy DeGruy, which is a hypothesis about intergenerational stressors passed from one cohort to the next as a result of slavery and its aftereffects. This then leads into the concluding statements of the text.

Hutchinson remarks on the Black Skeptics Los Angeles First in the Family Humanist youth recipients as profiled in the Humanist magazine and the Huffington Post. One touching story is Mike Grimes who established firm humanist roots after the death of a father to a car crash. Grimes did not rely on the gods or the supernatural. In trying to get a settlement from the trucking company with “so-called Christian family values on its website,” the experience was hellish. This is America, for humanists – so stand tall. Hutchinson concludes with a quote from Audre Lorde on self-determination of Black women and women of colour in the humanist movements. Hutchinson adds, “Lorde’s words are a testament to the enduring power of self-representation as art, agency, and self-determination. They resonate deeply as we move further into a century where secular Black feminist and feminist of color resistance will be definitive in shaping humanist politics and consciousness.” She’s right.

If humanist institutions do not cover the wider range of the concerns of its broad base of communities or constituencies, then the humanist movement will, in part, become obsolete to the needs of its communities and constituencies, i.e., human beings enacting humanist values and searching for humanist organizations and media speaking to their human concerns. As Hutchinson observes, “If humanism is reframed as working through struggle; being silent in one’s body; being alone in one’s body; being partnered; being skeptical; being engaged in art, literature, music, and the full scope of Black creativity in the sublime and the every day – then it would have more relevance to traditions of Black women’s resistance.”

In this sense, to become “obsolete” means to lose sight of the human needs of Black humanists’ Humanism, in a manner of speaking, it becomes revolutionary to the historical trends in American society with the view of people of colour, African Americans, or Black citizens of the United States as sub-human (and Black women as not really women), because the personhood, dignity, and autonomy of each individual human being​​ get​s​ affirmed in Humanism. That’s the fundamental revolutionary act at this time, causa mentale: a revolution in how we see ourselves and how we see one another, as members of the same species with the same inherent dignity and value. That’s the “acute reminder” or, rather, “challenge” with “razor-sharp clarity” one finds in Humanists in the Hood: Unapologetically Black, Feminist, and Heretical. To this “must read” book, I will conclude on a favourite Black feminist poet of Hutchinson, Lucille Clifton, who is an icon to Hutchinson. Clifton wrote “won’t you celebrate with me” from Book of Light (1993):

won’t you celebrate with me

what i have shaped into

a kind of life? i had no model.

born in babylon

both nonwhite and woman

what did i see to be except myself?

i made it up

here on this bridge between

starshine and clay,

my one hand holding tight

my other hand; come celebrate

with me that everyday

something has tried to kill me

and has failed.​​


Scott Jacobsen is a Board member of Humanist Canada, Secretary-General of Young Humanists International, and Website Administrator & Editor for Advocacy for Alleged Witches.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Hints at Illusion: Irreversible Laws

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): SocioMix

Publication Date (yyyy/mm/dd): 2021

“The sole difference between the real and the reverse universe” is the Second Law of Thermodynamics in this examination of the nature and structure of reality via its apparent laws. Sidis in The Animate and the Inanimate makes this distinct motion about this particular law compared to other laws.

In this sense, the Second Law of Thermodynamics becomes a fulcrum for the operations of the first universe, or the real universe, and the reverse universe, or the reverse time universe. All physical laws, according to the earlier portions of the text, must be, by necessity, reversible.

While, at least, one is not. More will be expounded in later chapters about the illusory nature of laws in this regard through the text-based representation of a thought experiment, not on the nature of time but, on the nature of natural law through time. Natural law here does not mean a religious ethic found in Natural Law.

For laws’ operation through matter as a consistency, matter in the real universe and the reverse universe will be the same. However, against common sense or ordinary experience in the real universe, balls will bounce up the stairs rather than down. This peculiarity speaks to the strangeness of the reverse universe compared to the real universe.

The stairs “throw” the ball up — utterly peculiar, strange. Physical law describes the actions of the ball, the how. Such a why, though, it seems entirely queer. Sidis proposes this within the framework of the common denominator of the real universe and the reverse universe.

One is the Second Law of Thermodynamics with the energy of the universe “constantly running down.” With differences of energy in different volumes of the universe, the cosmos will equalize the energy distribution, eventually.

Further, he explains. Any law connected to this Second Law of Thermodynamics will be irreversible by derivation as well. Even though, energy can be reconverted; heat will be lost. The energetic clock runs down, not up, here.

This is an example of an irreversible law when contrasting the real universe and the reverse universe, of Sidis. He considers the Second Law of Thermodynamics, in fact, the “sole” difference between them.

What is the reason for this universal peculiarity? With a universe running down from the concentrated forms of energy to pure evenly distributed heat means the universe will exact upon itself a state in which no further state transitions seem possible: a dead universe as the real universe, in the end.

In the reverse universe, the universe, in some sense, winds up, not with a loss of heat with collisions, but an increase in heat or molar kinetic energy. Heat is gained, not lost when contrasting the reverse universe and the real universe collisions.

When comparing a machine efficiency to the physical laws, Sidis measures all as less than 100% efficient, because heat is lost, not gained. By its nature, in the thought experiment, the reverse universe becomes more than 100% efficient — let’s call this superefficient.

In turn, the reverse time universe becomes superefficient vis-à-vis mechanical efficiency to the point of a minimum of >/= 100% in the real universe. Yet, as physical property mirrors one to the other, the reverse universe maps onto the real universe in most respects with the mechanical efficiencies, potentially, as reflective of one to the other in terms of supraefficiency and superefficiency.

One universe’s supraefficiency is another’s superefficiency when considered on a reversal of the factor or variable of temporality. Sidis remarks on temperature too. With two bodies at 0° and 200° Fahrenheit, the available energy would be represented by the temperature of the hotter body or the one corresponding to 200° Fahrenheit.

While, at the same time, the colder body remains 460° above Absolute Zero here. In each of the two bodies, there is 460° of unavailable energy for the two. With the same mass and specific heat, the total available energy, under the Second Law of Thermodynamics, would be 460° and 460° plus a corresponding 0° and 200° Fahrenheit, respectively, for a total of 1,120° Fahrenheit between the two bodies.

The total energy available becomes 200°:1,120° for a total energy conversion possibility of 18%. Energy in this available form becomes unavailable because of the Second Law of Thermodynamics with the amount of available energy in the universe consistently running down and not up. Cosmos exists as zero-sum in this framework, so far.

A cosmogony, cosmology, and eschatology of the transient and the self-constrictive. A constriction bound by the progression of time as experienced as an Arrow of Time moving ‘forward.’ In such a reverse universe, energy is not dissipated as heat but inculcated or absorbed — in a manner of speaking — into the bodies in an environment.

“Bodies” here means general bodies, not human or animal alone. Energy below the coldest is drawn upon as a reserve and there exists a reserve fund of energy building energy differences based on reserve rather than dissipation, as in a supraefficiency versus a superefficiency.

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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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Writing as Offshoring

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): SocioMix

Publication Date (yyyy/mm/dd): 2021

That’s the discourse of writing behind the words or something like it. For earlier writers, writing, or typing in the modern period, is a huge pain in the behind, the backside. It’s tedious, seemingly unnecessary. But they do it anyway. The structure of a sentence. The decorum of grammar, the frame of syntax, and the content of suitable word choice and correct ordering of words.

Over time, these become automated for writers. They feedback into deeper structures of the mind for the automaticity of structure and content, where intent drives it, now. An emotion, for example, can be a driver. When writing for a wedding magazine, there is writing from an emotion felt in the chest, oriented to a higher-order abstract principle, which gets integrated together as the writing unfolds.

Until, it feels right, intuitively. Intuition plays a large role in writing, after enough writing. How much? A sufficient amount for the person, which adds nothing to the descriptor. But it’s really that way. You have to write, and write, and read, and read, and write, and read, constantly. Over time, intuition may play the only role.

You must not develop the skills, alone, but the actual structures for thinking as a writer. Writing adapts a core feature of human capacity, so identity: language. Acts of writing are speech acts formalized. The process of continual refinement, of endurance of the mind, and renewed breakthroughs into genuine self-expression.

The formalities have been dealt with, automated, and then intent guides the entirety of the process. This can be considered capital “O” Offshoring. You offshore the lower-level basics to the non-conscious, but more active, parts of the mind. Then you can focus on vetting of ideas your mind throws at you, and the putting of emotion and true self to page.

Your own subjectivity poses another perennial question.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Homecoming: Memorial Re-Union

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): SocioMix

Publication Date (yyyy/mm/dd): 2021

On December 20, 2017, Peter died. His body destroyed itself in an autoimmune attack. He was knocked out. Doctors connected him to an assistive machine. It kept his body alive, while ‘asleep.’ His lungs filled with fluid. They needed draining by the machinery of plastic, metal, and electronics.

Loved ones gathered around. They knew. It was time to begin the end. His body shut off between the morning into the early afternoon with the closing down of the machine keeping his unconscious body alive.

Death, to not be; Pete met the proverbial scythe of the unending eternal. Weeks passed to months and then a few years. Eileen couldn’t manage the pain, the void, the vacuum of Pete’s memories in her. More than 60 years of the union met as a singlet, a widow.

All unions meet the inevitability of an end with the ever-present two-word question, “Who first?” No matter the depth of the love, the thread-count of the connection, the amiability of the friendship, or the years built after one another. Death cares not for these; lovers do.

In this sense, lovers represent life, itself.

Holding onto a photo of Peter, Eileen met with family members in the early and early-middle parts of February 2021. To reconcile, to meet, to discuss life and love, while drifting in and out of consciousness, she was probably undergoing a psychogenic death.

Little sleep, no eating or minimal food intake, barely sipping water, the implosion of the self over a bond broken. “I’m coming, Pete,” over and over again. She just wanted to be home because her current house was a stranger’s abode, lonely and alone.

February 14, 2021, Valentine’s Day — poetically, Eileen Jacobsen died. Maybe, she met her valentine, maybe not. A Sunday departure from the stage. The Thursday before, some grandchildren visited her.

She turned to one and said, “Oh, hi, Scott.” A greeting meeting the last visit before the final, “Bye.”

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Existence: The Evident And The Self-Evident

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): SocioMix

Publication Date (yyyy/mm/dd): 2021

Existence means, typically, extant being. With historical sensibility, existence means being in a broad sense of history, current moments, and the future. The quality of “to be” seems like the act of existence.

The domain of reasonable discourse seems split between the evident and the self-evident in existence. Evident, in this frame, means the sensory continuum of experience and its extended continuum into formalized empiricist mechanisms and methodologies.

The self-evident as a being which knows and knows that it knows; no way out of this: existence, then self-evidence, and then evidence. Powerful derivations form from this. An object — dynamic — universe develops a separate station in the process of evolutionary change with a subject emergent in it.

Slowly, subjectivities come birthing forth out of the universe, as a part of the nature of nature. It’s a peculiar happenstance of the ordinary structure of reality. An object universe producing independence of mind within itself, as such. This makes metaphysics a useless subject matter.

Where metaphysics unnecessarily complicates the study of this operational framework. The world becomes existent, ontology, and knowable to some extent, epistemology, but integrated into and of itself, voiding metaphysics, because the knowledge of the structure of reality requires reality. This is so a priori with an evolved/constructed mind with the capacity to know to such a degree or a posteriori through the study of material reality.

The knowing cannot be decoupled from the known because the knowledge exists as a property of a being capable of knowing, which exists in the extant or the known, the potentially known, and the unknown. Even though, the concept of a “property” makes little sense with the demarcation, the line, drawn by an observer. Only existence exists, and properties, the inherencies of an object or process, derive from this, while existence remains the ground state and the self-evident makes the distinctions.

The evident would form the basis of the latter (a priori) and the self-evident the former (a posteriori). In this manner, we come to ontology and epistemology as an integrated loop and metaphysics as moot. Another field dealing with values is axiology.

Axiology is mere as the values held by such minds evolved or constructed within the universe. Those are tautologically necessary for survival, so good enough, plus some room for variation — good and bad for further survival. Valuelessness is the currency of the universe, while values are produced internally to it — global valuelessness and localized value.

It’s akin to metaphysics as without place. A higher-order language isn’t raining down upon the universe. The universe integrates its functionality into itself, while evolved critters appear to have derived some truths about it — mistaking symbol use for some externally derived law (leading to an infinite regress or merely definitional games to close the gap).

This does not require a unicity of reality but becomes assisted with an apparent unicity of it. Assume as such, the physical laws seem to represent it — work, a reframing with merely axiology, epistemology, and ontology, and constrained further, at that. The evidently requires the existence and the self-evident implies existence. The nature of the evidence here means the senses, lower-order, and higher-order, and tools and types to extend them.

Those capable of back-translation into the mind of the being which knows and knows that it knows. Without this translatability, the entire pursuit of knowing remains internal. As noted in other works, existence seems statistical more probably — vastly so — than non-existence. In this, we come to another profundity.

A simple argument for the statistical inevitability of existence over non-existence, so the nature of reality is to exist rather than not. The object universe with apparent unicity across all fundaments becomes an extended first principles assertion without necessary coherence, without the complete mapping of the universe. This means a convenient placeholder for all of science.

“It works,” doesn’t mean true. It means functionally true, operationally factual. Structures and processes are known better than before. This knowledge comes from inside the system, not outside, once more voiding metaphysics.

What happens in this context, we have existence marching merrily along with its statistical probability in existing over not, then separation with technical evolution of complex interconnected, integrated information processors capable of knowing, at a basic level, and knowing that they know, at an advanced level with no known upper limit to the latter.

The self-evident comes from existence in the form of consciousness, not a magical-mystical process or phenomenon, but a technical mastery of mapping the world into a system internal to the universe as a natural occurrence. A sensibility of recursion comes into play here.

Further, the sensory system built into such an organism means the consciousness develops degrees of freedom incomprehension of the apparent unicity of reality for self-developed evidence about the world. These refined and formalized in something akin to science in empiricism if not outright advanced science means the self-evident extends to the evidence in two senses.

One, it’s internal integration only. Two, its further external extension brought back to the internal integration and filtered into the self-evident and its framework too. The frames of referents coalesced in one mind.

From this, the ‘metaphysical,’ in fact, means the epistemological for the ontological, even if unable to sense the rules of the universe. It’s not top-down or bottom-up; it’s integrated internally or not. The integration happens within a system capable of doing so.

Naturally, this excludes metaphysics and requires ontology and epistemology as natural parts of the way the cosmos works and internal minds to it operate, unavoidably. Philosophy needs a complete overhaul and reconstruction in this manner. Furthermore, the axiological simply means the evolved or constructed values of organisms or mechanisms. Things of significance or not, i.e., valued or not, or valued in different ways and to different degrees.

Existence means an integrated whole of the past, the present, and the future, unfolding by its own nature. Sometimes, a separation between the object into subjects with the unavoidable self-evident in the subjectivities and then the occasional evident (and extensions) with more comprehensive couplings of their minds and the universe.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

All Bound Up, Mind The Numbers: Natural Minds And Informational Consciousness

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): SocioMix

Publication Date (yyyy/mm/dd): 2021

The “mind,” as with “consciousness,” as terms have garnered a reputation as symbols of the spiritual or otherworldly raining down on the ordinary life of now. Somehow, a supernatural unification of phenomenal experience. Somehow, another world entirely airdropping qualia into a singular field of subjectivity.

Somehow, a divine presence in the form of a spirit or a soul embedded in the heart of a human being or bound to some Source extant at the beginning and end of all. Somehow, some Alpha and Omega binding all as one unto itself and gifting a singlet experience for each conscious being. Somehow, a holy text, reality as a language, and word games to close the gap while making a fool and pretending to not act as such.

Somehow… in the face of overwhelming complexity, and befuddled masses, and confused leaders of thought, and poorly evolved minds, other ploys are invented to explain one of the mysteries or problems of the evolutionary world, the brain, and the mind. Naturalism as a counter to the supernatural claims, while still limited.

What if? Just, what if? What if the explanations of the processes of the natural world happen in accordance with principles of existence or Laws of Nature, and so human beings must be explained in like manner?

What if the brain is part of the natural world, and so must be explained in like manner? What if the body and the brain are part of the natural world, and so must be explained in like manner? What if “consciousness” and “mind” were completely disconnected from the spiritual or otherworldly?

In a natural world, these terms become meaningless with a sense of the ordinary. Life becomes an ordinary process. Existence becomes itself. The universe manifests as a self-such process, as out of the necessity of existence, as life out of Universe.

“Existence,” “Life,” “Universe,” each as manifestations of the ordinary, not extraordinary — not in size or variation, but in continuity. Things exist and flow one from the other.

The order of the Universe means nothing, as a disorder or pervasive inconsistency would mean nullification of the structure of the Universe, so, in the end, no universe. Whether an argument for divine creation or transcendental generativity or identity of reality as a god, these amount to word games from The Word people.

If discarded, the more parsimonious explanation sat in front all along; all these acts of existence are not choices to exist, but inevitabilities of existence with pathways of possibilities as probabilities manifesting as they can and not as they should. Whatever the world, we live in the best of all possible worlds because all worlds are the best of worlds because they are possible.

What if? Truly, what if? What if terms including “mind” and “consciousness” mean the same process of unification of qualia, phenomenological experience, and apparent unitary subjectivity in the Universe?

Terms matter, similarly, for example, the multiverse proposed would be a universe, as the universe is all that exists or virtually exists. A multiverse converges to a universe and an original universe becomes a singlet in this universe, so voiding the term and not the idea of the multiverse.

Our hidden assumptions and wrongful derivations from the terminology lead us astray in coming to correct views about the world as a natural dynamic object grounded in the valueless exchange of information as in an informational particularity and informational cosmology.

Information as transforms of spatiotemporal quantities of reality from one moment of time manifested into the next as pathways permit from current organizational structures of reality.

One such series of manifestations come from dynamic, complex structural transforms of the human nervous system with an apparent tight correspondence to individual subjective experience and externalized behavior.

Mind and consciousness mean subjective experience. An apparent unification of qualities of experience, objects perceived, concepts formed, and thoughts strung along with the concepts about the concepts, the objects, and the qualities of experience.

In turn, a concretized sensibility of subjective experience, as mind and consciousness, mean a technical, informational, finite series of transforms over a finite amount of moments. These transform amount to the micro-mosaic mirror informational universe in a spatiotemporal quantity.

The informational content of a human brain can be calculated in this manner and the time in life can provide a ranged metric of the amount of transformation of states, so the quantity of information in this spatiotemporal quantity.

No infinities exist here. Akin to the numbers, a hidden assumption in numbers belies the reality of reality, the nature of nature, the fundaments of the cosmos and the universe. In a finite universe, Universe can be represented by numbers, finitely.

The hidden assumptions of the numbers come from the infinities. A series of precision requires information and increasing precision needs more information; infinities differ and many apparent infinities in numbers rest on true finite. Infinite precision requires infinite information.

0.0 differs from 0.00 and 0.000 differs from 0.0000. In this manner, 0.0 becomes an approximation 0.0000 and the common assumption or premise behind numbers is an infinite series with 0.00000…, so as to demarcate reality, in our representations, as an infinite object.

We must reflect. If an infinite object, and dynamic, so transformational, then an infinitely informational object with changes of state — one into another. These mark an oddity, an error. The universe becomes an apparent finite construct with functional infinite aspects (large finite beyond current comprehension).

The infinities hidden in mental constructs of numbers when applied to the Universe must be truncated to make reality real in the mappings or couplings of approximate mental constructs to its true frame(s).

In like manner, folk psychological notions of consciousness and mind relate to hidden infinities to hide or mistake the nature of the matter; “subjective experience” does not, as we experience the limitations at all possible moments of subjectivity.

Consciousness as another worldly creation bound to this world pertains to a feeling of an infinitude beyond the natural, so the supernatural, the metaphysical, or the extra material, the non-informational. Same with mind.

When chucked out of incoherence, due to poor explanation, or elasticity of definitional bounds to make the superfluous or meaningless, in definition, seem profound, simplicity sets forth. The universe is a finite construct; mind and consciousness as subjective experience, as technical products of evolution — pressure, selection, reproduction, further pressure, selection, reproduction.

Structure, the nervous system, and process, informational transforms of the structure, and associated apparency of unity of the qualities of experience, the objects of experience, the concepts of experience, and thoughts related to them, unavoidably exist as finite, as Universe remains inevitably finite.

Numbers, subjective experience, and Universe come to the reality of finitude and informational transforms — the so-called natural found in Naturalism with precision and proper, deeper definition. Thusly, which is all to state, Naturalism is correct, while Informationalism is more correct.

Quod erat demonstratum.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

A Still Commune

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): SocioMix

Publication Date (yyyy/mm/dd): 2021

Oftentimes, more difficult circumstances can unravel the desired peace, calm, self-respect, and sense of internal dignity of the individual human being, whether a tough time on the job, a death in the family or simply a day marching from one bad moment to another.

I take the time to reflect on the commute home from work. I am a custodian at a pub and a bistro (separate businesses under the same umbrella and general contracting). I bike home each day — on a bicycle, not a motorcycle.

Both the last shift and the bike ride home give me time to gather myself, mentally. The fishing reels were sent out each day and reeled in at the end — trying not to make a jumble of them.

From whatever tangled weave of the chaos of the day comes in, I can begin to make sense of the overarching of the day, the narrative. With maturity over time, an understanding comes forward. The story is imposed on the day.

James Joyce’s writing was much like this. In which, numerous conflicting voices come together, impartially, incomplete, and formulated within an environment of The Real — the truly incomplete and partial. I take a cue in writing from him — take a different point of view, at one level, but, at a meta-conceptual level, take multiple points of view at the same time.

An interesting meta-consistency comes out of such a structure, comes out in such writing. The application of different narrative voices brings about a sense of the bland. The voices smudge, unless examined closer, there is an interesting effect within the writing.

I find the commute home by a cemetery helpful for writing. I peer over the gravestones and consider the numerous lives and the number of thoughts that must have crossed through each person that is no more.

In this sense, there is a consideration of the dead as the living, while the lives lived no longer take part in the play of this dramatic, small town in which I inhabit, find myself, have been home to, but do not consider home — as nowhere is home to me except in my own mind.

A place of refuge, of peace, and the central source of responsibility in the control of the sense of equanimity and thought. Working at a pub seems much different than the world of journalism or writing. It’s rough-and-tumble play, but in an adult or more mature context — or, maybe, not more mature.

So much happening at once, and a context in which individuals drink, get rowdy, come for the company, meet from the local university for an informal meeting, go out with friends to catch up, sit with their wife for some beef dip and a pint of beer, get out with the girlfriends to reconnect and share stories about parents and relationships, and so on, all this going on; so much so, it can be a bit bewildering at times to behold.

But, regardless, there is a general sense in which the numerous narratives, to each individual observer, is part of a larger meaningless whole, while the individual meanings to each part feel quite real, so, for all intents and purpose, is real enough.

The dead giving this living series of thought — through the cemetery or the mass of ceremonialized and memorialized corpses — is, in a deep way, a commune. I have seen this, often, from motorcyclists — real “bikers” — and the weepy old and young alike from mainstream Canada.

It is a space of the ever-still, once-existent, who provide a sense in which life continues onward, while the past never left entirely. It is a way of saying, “Others were here. You will be here, or somewhere like it, in some unknown near-future.”

Cemeteries, to me, remain places of the Still. A community of the dead. A gathering of the memorialized. A bounded collection of remains. The past stuck as the extant present, 6-feet-under.

So, the markings of the partially forgotten, but never entirely so — for a time. The dead become monuments of fractured tapestries through time inscribed with a name, a start date, and an end date, and, perhaps, a short encapsulating message, ‘They were here a second ago.’

A series of narrative timelines partially overlap one with another. This is to say, cemeteries aren’t for the dead; they are for the living. And the dead through the living garner some semblance of life once more.

The dead never died. Nothing ever ceases to be entirely, precisely. Cemeteries are a rare space for reflection and represent a Still Commune to me. A place for a repeated coming to terms with the reality of death, and find a sense of the bedrock eternal in a normal experience of transience and change.

This bedrock can be seen in the True Self or the core sense of identity. Marcus Aurelius was not a great philosopher, nor was he an ideal human being. He was an individual who through the individual struggle with his own self and the pains and pressures of the outside world produced deep wisdom, intuition about the world, human affairs, and himself.

Within this intuition and wisdom, he became a great person, unusually virtuous, restrained, and showing a representation of this bedrock of the unchanging in the ‘power over one’s mind’ — True Will.

This sensibility of cemeteries as a place for reflection, for regaining the “peace, calm, self-respect, and sense of internal dignity” desired by most, makes them a perennial place for all. To honour the dead with the presence of the living, yourself, you gift yourself in the process, in a realization of death, of the numerous voices speaking from the beyond, and the partial, incomplete, and inconsistent nature of our individual natures and narratives in this larger world.

A sense of resolution settles over the landscape, of the mind.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Autosoteriology: A New (Old) Theory For Null-Theology

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): SocioMix

Publication Date (yyyy/mm/dd): 2021

For the LORD your God is he that goeth with you, to fight for you against your enemies, to save you.

Bible (King James Version) Deuteronomy 20:4

Christian soul, here is the strength of your salvation; here is the cause of your freedom; here is the price of your redemption. You were a captive, but you have been redeemed; you were a slave, but [by Him] are made free. And so, an exile, you are brought home; lost, you are reclaimed, and dead, you are restored to life. This lets your heart taste, O man, this let it suck, this let it swallow, while your mouth receives the Body and Blood of your Redeemer. In this present life make this your daily bread, your nourishment, your support in pilgrimage. For by means of this, this and nothing else, you remain in Christ and Christ in you, and in the life to come your joy shall be full.

Anselm of Canterbury

And whoever desires other than Islam as religion — never will it be accepted from him, and he, in the Hereafter, will be among the losers.

Quran Chapter (3) sūrat āl ʿim’rān (The Family of Imrān); Surah 3:85

Salvation pertains to a coupling between an emergency and a saving from said emergency. The natural discourse of transcendentalist religious imagery, languages, metaphors, texts, and figures, is salvation at the core. A problem exists in the world, including human nature. A solution exists for this problem extant in the world. Choices can be made to solve this problem or not.

If chosen on the path to the solution, then salvation for the individual or some larger purpose, e.g., the mission of God, can be met conclusively. The rewards may be reaped for the struggling ascetic spiritualist on some metaphysically-driven purpose with a reunion with the divine, with God, with the angels, with Brahman, with Allah, with Creator, or with… something.

An incorporeal facet of a human being sits as a premise behind these arguments as a cornerstone or a foundational piece because the human spirit or soul is considered something eternal, never ceases existence.

The cessation of the physiological processes of the body does not end the soul in this view. This notion implies the physicality of the body links to some metaphysicality of the soul. The physical-metaphysical divide seems unclear.

In this sense, all the provisions of the laws of the sciences wrought forth bring the idea of the physical as a non-sense idea, which becomes one idea; while, at the same time, the metaphysical seems nowhere in the formulae.

Most formulations about metaphysics of the laws of nature delineate some higher-order language or mathematical construct to encapsulate the cosmos. This seems false. The laws describe the tendencies of operation of the universe intrinsically, not extrinsically, as in the descriptors happen intrinsically and do not become extrinsically derived. This dispenses with metaphysics almost whole cloth.

This metaphysicality of the soul becomes problematic on this level. Similarly, the soul seems like an issue because the entire fabric of the cosmos seems reasonably described without it. An unnecessary premise in the descriptive argument about the universe becomes non-parsimonious, so unnecessary.

You can add it if you like, but you add nothing as you see the issue. The physical seems like a self-limit of the material and the material seems like a self-limit of the natural, while the natural seems like a self-limit of the informational, where the informational means the simple difference in constituent parts between one state at T=0 and another state at T=1. The sum of the difference between time-state 1 and time-state 2, ∑{T1-T2}, equates to the information contained in the state change.

The additional spatiotemporal volume to contain the soul would be problematic, including its associated energetic properties. On another level of analysis, the informational content in that which exists would require more information for the existence of billions of souls.

Even more problematic, the claims for these souls, traditionally so-called, require a formulation of a divine architect who, on this basis, would be wholly wasteful for a holy being — by definition imperfect.

Do not mistake me, I believe in souls, as stated in “Soul Ensoulment — Not <em>I have a soul</em>, But <em>I am a soul</em>.” They need proper framing. Onto the problem or the problems as they were, salvation remains foundational to most major religions. A problem exists. You need salvation from this, e.g., as a sinner et cetera.

The questions remain as to the survivability of the notion of the soul in a transcendentalist manner. The field of theology dealing with this is called soteriology. Either rituals and ceremonies can save someone, individual efforts, or the help from ‘above’ can do it.

If a person, and if a problem for the person, then, inevitably, there will be salvation awaiting them if they choose the right path. All manner of religious systems proposes this. In North America, we see the predominance of Christianity and its salvation by works, by faith, by Christ’s sacrifice on the Cross.

In the Middle East and North Africa region, we see Islam. Salvation through the submission to the divine Will of Allah with salvation only granted upon the mercy of Allah alone. There is no other way. Given the global demographic of religious believers, especially in the Abrahamic religions, we can find this within the context of half of the population of the planet.

Soteriology, truly, is the crux upon which global ideology rests firmly. People desire life after physical life. They want to escape the body. They believe in a naïve, metaphysical soul. They want to cheat the fates, nature, and the laws of it.

Yet, here we exist, like froth on a stone tossed into eternity floating alone, together, as has been extrapolated by modern research into the biblical narratives, especially Professor Francesca Stavrakopoulou, very little, probably, is factual. One could make safe claims about the supernatural claims of other religious traditions.

The soteriological arguments for these faiths rest on ungrounded certainties without a proper warrant. The holy texts must be true. The divine figures must be divinely inspired, even made of some divine essence or substance. Sin must be actual.

Sin in the Bible includes pride, greed, lust, envy, gluttony, wrath, and sloth. Hamartiology is the study of sin. Its origins, effects on life, and on one’s self afterlife. These sins, in the parlance of theology, become expiated, as in expiation or the cleansing of the sins.

Grace is imparted, as in impartation or something granted. Sin is covered or cleansed; grace is imparted or granted to the newly born Christian, as an example. This is the idea of redemption at the Cross. Soteriology, hamartiology, expatiation, impartation, and redemption, and so on, all biblical direct claims or extra-biblical interpretations.

A sin is an act offensive against God. These offenses against God get tallied and marked against a person and mar their soul, in a manner of speaking. Within this framework, the sacrifice of a God-man at the Cross redeems Mankind’s sins with the grace of Christ.

Once more, all are founded within the assertions of this text.

God sure made things difficult for salvation with such a rich lexicon and confusing structure. More seriously, if the premises upon which the theologies ground themselves become subject to a profuse lack of confirmation or an apparent systematic virtual disconfirmation without affirmative evidence over decades, then the, rather obvious, tentative conclusion — to date, and more reasonable — would be the rejection of their empirics or claims to truth.

Furthermore, with the rejection of such bases, the claims within soteriology become conditionally subject to such scrutiny, too. No veracity to the textual claims or supernaturalistic historicity; therefore, no necessary God in such a written form, no Yeshua as saviour, no Cross as redemptive device, no sin needing saving from, so no soteriology for half of the world’s population. It’s not impartation or expiation, but a fabrication.

What happens to soteriology in this framework? It vanishes. The naturalistic and digital philosophies of the world take place now. Yet, the questions remain about the richness of the theological landscape. For one, it’s dying. For two, astrology continues its fantasy-march, too, and retains a rich, complex internal structure disconnected from reality as well.

Theology continues in such a manner as with astrology. It doesn’t matter anymore. It’s only a matter of playing out a centuries-long end game. With the natural before us and the informational in us, perhaps, our options sit with the knowledge of our evolved capacities and limitations.

These capabilities and boundaries set the functionality and structures of the human organism. Our cognitive capacities sit within this range, too. Thusly, the only Sin is no sin, while functional, civilized human life requires education of the mind, training of the body, and conditioning of the heart. Our evolved drives can work against this at times.

In this light, we do not need saving from an external source but require an understanding of our evolved selves and the necessity for adaptation for a modern society. In turn, this means the only path forward for soteriology is one directed on the self to save oneself and others from, well, oneself.

Drug addictions, poor hygiene habits, lack of education, poor decorum, cross-cultural insensitivity, bad nutrition, lack of clarity in writing and speech, and the like, these amount to the ‘sins’ or the wrong behaviours and psychology in most social contexts for a civilized human being.

Soteriology in this sense becomes autosoteriology founded in the natural sciences and evolving to various flavours of civilized sensibilities within the universalist ethic of individual responsibility tied to social awareness and responsibility.

With this, soteriology dies, and so with it, theology, and the freethought march of the secular continues apace with autosoteriology as a guidepost.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Sincerity And Tenderness As Affirmations Of Life

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): SocioMix

Publication Date (yyyy/mm/dd): 2021

kindness from ordinary people, one to another.

When you imagine a daily activity, tying shoes, making coffee, staring at the cat, making eye contact with a stranger, or helping a child tie their shoes, making a cup o’ joe for a loved one before they wake up, petting the cat, and asking stranger, “How are you, today?”, they strike countless times in a year.

They’re ordinary. They’re here as if presented in a banal black-and-white film from an early 20th century silent film. Nothing too much to make of them; no-person to see on the other side. A distant observer taking part in an activity for their self for one part, of the day.

That’s it.

Another lousy sunrise, even, these moments may reflect a Buddhist version of the proverbially enigmatic Enlightenment state of consciousness, but, maybe, that version has it all wrong. The colour in the film in a current moment made in reaching out to another may be the more substantial inversion of the image.

By “moments of kindness,” the intention is getting at the feeling of sincerity — you just know it — and tenderness to create an intuitive grasp of genuine connection, how ever small, with another individual, for a moment, swift.

Sincerity, in this sense, comes to mean an emotional honesty akin to the phrase “intellectual honesty.” I live for those moments. Everything is at ease, put right, by themselves. An effortfulness in the emotionality means an insincerity, even pushing the breadth of the harshness. It jars the emotions the way an intolerant sound ruining a piece of music does it.

I mean, I’m looking at my cat right now: Should I pet him, as suggest above? Maybe, at the same time, in overthinking it, I lose the sincerity of the act; its naturalness. There is a there, there; there’s a transaction, a trade, there.

And to force the act would be to enforce the moment, so as to nullify the idea of a genuine, sincere act of tenderness, the idea of sincerity and tenderness is natural actions guided by a honed instinct there when young and relearned in adulthood.

Moments as gradient transitions one into the other in harmonious action with oneself and the environment. Graduated, natural, emotionally honest acts are the basis for not only an authentic life, and a real life.

They’re some of the best moments of peace in our lives. They put us at ease. Sincerity and tenderness in our lives are just those moments when done to us, and when done by us to others. A day coming to an end in reflection of those fluttering moments sets forth an expectation the next morning, the new beginning, for a happy cyclical quality to what has happened before. `

In truth, a naturalness to our acts in life affects the quality of our mental and emotional life, and brings out the one true thing we all have in us, by being us: an affirmation of life.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

LGBTI Suicide And Institutionalized Evangelical Christian Culture

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Sociomix

Publication Date (yyyy/mm/dd): 2021

An institution comes as a formalized system of rules, of structure, guiding and hierarchically ordering the people contained within it. Christian mythology orients itself on the teachings, life, and personhood of Christ.

Insofar as these become functionally instituted and realized, modern political religion can be seen with the formulation of Evangelical Christianity. A recent development with precedence in the history of the Christian religion and in the history of religion.

Something of a political tool in order to bring out policy and reform in the favor of the religious who identify as Christian and against others who identify as another religion or who may identify as non-religious.

Where I live, there’s Trinity Western University in which the individuals who adhere to political Christianity have become truly institutionalized. They have both a “Community Covenant” and a “Statement of Faith.”

It’s a strange notion to try to have an academic institution, where an “academic” institution should remain bound to the open boundaries of the free inquiry mandate of academic or intellectual life while having a constrained account as to what implies an academically free life.

If we take some of the ideas of freedom vis-à-vis academic free inquiry of ideas, then even the notion of a restriction of free inquiry becomes an assault on the very foundations of an academic tradition spanning centuries.

Yet, at the same time, we come to the fact of the Evangelical Christian tradition imposing ideological constraints on that which can be thought and the manner in which those thoughts may be expressed within the context of community.

In this manner, any religious institution cannot embody the most important facet of higher learning emergent in the formulation of a fully critical mind rather than a constrained critical mind; constrained by the fact of religious dogma, this dogma restricted to the formulation of critical thought with the end result of the favorable consideration of the dogmas of the Christian religion, so as to denude the possibility of a truly critical mind.

This is the infection of faith in academic life and it remains a stain since its continued entrenchment in the hallowed halls of academe. It comes to community life too, this poison. LGBTI members of the community, who I have known, and will not claim status as one or not, personally, have been exclusively demonized in the theology of the institutions.

They have come from families in which the Christian religion is a tool of oppression, hate, and transcendent self-loathing for these individuals. Nothing is wrong with them; everything is wrong with the theology towards these individuals.

An imperious and petulant formulation of the theology as a political and social tool to crush dissent with minorities as a prime target, including the LGBTI community. Individuals who are bullied, harassed, rejected from the community, and made inherently by their nature part of the result of a sin-ridden world, will more likely self-harm or kill themselves.

This is not due to the Devil, to demons, to spiritual forces as in a spiritual battle, and the like. This is, by and large, due to the manner in which religious ideology continues to influence popular discourse to the detriment of vulnerable members of our communities and families.

The Evangelical communities before us have, generally, done a terrible job and performed a terrible disservice to the LGBTI communities. These youth, undergraduates and the like, are more likely to self-harm and commit suicide due to these violent ideologies — aggression against the self.

So, I implore: Why is this the case? Why does this have to happen? What makes these communities so holy when they commit such sins in the sight of God Himself so as to create an environment so toxic to their youth as to make them want to harm themselves, even kill themselves?

What is justice in this injustice? What is compassion in this dispassion towards the least among you? Where is the sense of commitment to the care and concern and love for those who should be image-bearers of God Himself?

This Community Covenant and Statement of Faith make clear; your nature, as LGBTI peoples, goes against the values and standards of this community of Christ. Institutionalized Evangelical Christianity remains an integral terror on the hearts of the young and, in fact, a burden on our social and medical systems due to the mental health anguish delivered to their young, our country’s wider young.

It is despicable and should not only not even be on the books; it can be said to be anti-biblical, as the covenants set forth by their God should suffice, “No?” It would seem to stipulate that God requires help from the mortal and, thus, proclaiming some usurpation of the rights and powers of God, as if a human institution knows better than God Himself.

In this, it’s quite clear. It’s not only another covenant. It becomes a form of blasphemy in violation of the revelations and powers of God. Why the need to constrict the free choice of mortal beings, undergraduate students and graduate students, in so close a domain as the intimate, as love?

One would surmise the purposes as one of control in which the individuals who might stand up and speak out against these absurd practices would be shut down by the institution as a whole, whether by a snitch culture through other students or via a culture lead by faculty, staff, and administration, who adhere to the letter of the law of the Community Covenant and the Statement of Faith.

In short, it turns legitimate religious or spiritual sentiments, turns them on their heads, and then makes an enforceable formulation of virtue and vice, as in an authoritarian formulation of the Christian faith, and institutionalized Evangelical Christianity.

LGBTI students, as evidence from Egale and others shows, are at higher risk of self-harm and suicide due to social stigma, discrimination, prejudice, and the like. Institutions with these kinds of cultures set a standard of harm to their student bases and should stop.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Mortal Seity To Divine Aseity: Or, Union In A Life Of Communion, To Become As God, Not To Become God

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Sociomix

Publication Date (yyyy/mm/dd): 2021

As a skeleton for some of the previous focus on the term Christian Humanism comes the idea of “Incarnational Humanism” too (Gibson, 2011),[1] most formally identified humanists come as atheists or agnostics (Humanists International, n.d.).[2] In most personal experience, this means 90% or more of them.

In fact, in one national group’s internal member survey, this showed in the demographics of the membership. Often, there can be an accidental — sometimes, a deliberate — repurposing of the term “Humanism” to me capital “A-” forms of “Atheism,” as some capitalized abstract intended as a synonym with Humanism (American Humanist Association, n.d.).

This seems like the implied equivalent arguments: If Atheism, then Humanism; Atheism; therefore, Humanism. If Humanism, then Atheism; Humanism; therefore, Atheism. Neither of these makes sense to me, especially statistically based on known demographics internal to the humanist communities, not even in this hemisphere.

Any synonymizing of the terms becomes invalid, and, indeed, unsound. Even simply as an empirical matter, the evidence doesn’t stack with the claims. Of the 10% of humanists, or less, who do not identify with atheism or agnosticism in a formal sense, as a declarative statement of personal identity, “I am an atheist,” or, “I am an agnostic.”

Far more terms extant, however, I want to leave those to further exploration at a later time in the discussion. For those who wish for something akin to a religious humanist outlook, then we live in Canadian society with the freedom of belief and freedom of religion (Charter of Rights and Freedoms[3]), bound within the Universal Declaration of Human Rights[4] with the similar or the same stipulations, these could provide a path for individuals with a sensibility towards the existentialist, against the zetetic[5] or extreme skeptic, away from fundamentalist traditional dogmas and doctrines and hierarchies, and towards the ‘spiritual’ inasmuch as this can be defined in more precise terms apart from New Age (Melton, 2016) co-opting of the term, which has been termed “newage”[6] to rhyme with “sewage” before.

Now, when it comes to the two terms, “Incarnational” and “Humanism,” comprising the idea “Incarnational Humanism,” this will have some overlap with some of the above, while not linked in a direct manner to the formal institutional Humanism seen today with the various organizations bearing the cattle-like branding.

Perhaps, this can give the first portions of it. The pre-Christian or the pagan[7] sense of the terms of incarnation(al) and humanism. These can have specific meanings too. There is a sense of pre-Christian as a neutral term if meaning pagan, so Christian Humanism was meant as a sort of post-Pagan Humanism.

In a similar manner, there is the idea of the declining Christian West and an inclining secular West. Both relate to these ideas of a pagan revival in a sense coinciding or xo-extant with the decline of the Christian religion.

Some speak to becoming more human, as in “fully human” in terms of Incarnational Humanism.[8] If we work within this framework of Plato’s Allegory of the Cave[9] and Christianity, then the idea of becoming, of being in transition, of working towards, etc., seem like apt phrasings.

One identifies the ideal who became “fully human” in Christ as recounted in the Gospels with God, the Creator, and Sustainer of all things, with the ‘descent’ of God into human form.

Then this makes the central targeted objective in the totality of one’s being, one’s life, to become more like Christ, to be in the transition towards a more Christ-like state, or to be working towards an existence more akin to Jesus — the only fully human being.

We’re all partially human in contrast to this metric and in flux, either moving closer to or farther away from the example of Jesus. To the Allegory of the Cave, we became more Christ-like by being unshackled shaken, and turned to the light of Christ’s truth of the teaching, life, and personhood.

In this sense, Christian Humanism or Incarnational Humanism is a different formulation of the idea of Christianity as a manner in which to actualize one’s true nature in alignment with the divine nature of God.

One is not God; one is as God, moment-by-moment.

References

[Trinity Western University]. (2014). What is a liberal arts education? — Calvin Townsend, MCS. Retrieved from https://vimeo.com/93433427.

American Humanist Association. (n.d.). Humanist Common Ground: Atheism. Retrieved from https://americanhumanist.org/paths/atheism/.

Buttrey, M. (2013, Fall). Incarnational Humanism: A Philosophy of Culture for the Church in the World. Retrieved from https://uwaterloo.ca/grebel/publications/conrad-grebel-review/issues/fall-2013/incarnational-humanism-philosophy-culture-church-world.

Cohen, S.M. (2005, July 24). The Allegory of the Cave. Retrieved from https://faculty.washington.edu/smcohen/320/cave.htm.

Government of Canada. (1982). Canadian Charter of Rights and Freedoms. Retrieved from https://laws-lois.justice.gc.ca/eng/Const/page-15.html.

Humanists International. (n.d.). What is humanism?. Retrieved from https://humanists.international/what-is-humanism/.

Gibson, D. (2011, December 29). The doctrine of the Incarnation. Retrieved from https://www.commonwealmagazine.org/doctrine-incarnation.

Jacobsen, S.D. (2017, February 15). An Interview with James Randi (Part Three). Retrieved from https://in-sightjournal.com/2017/02/15/an-interview-with-james-randi-part-three/.

Melton, J. G. (2016, April 7). New Age movement. Retrieved from https://www.britannica.com/topic/New-Age-movement.

RationalWiki. (2020, March 1). Zetetic. Retrieved from https://rationalwiki.org/wiki/Zetetic.

United Nations. (1948, December 10). The Universal Declaration of Human Rights. Retrieved from https://www.un.org/en/universal-declaration-human-rights/.

[1] The terminology seems most directly considered and laid out via DDr. Jens Zimmermann. Zimmermann explores some of the contextualizations of Humanism within the context of Incarnational Humanism as a philosophy of culture, i.e., a Christian humanistic philosophy of culture or “a spirited defense of classical Christian theology as the best ground for a humanist philosophy of culture.” Duly note, this philosophy comes as a minority orientation within the humanistic orientation because the vast majority of humanist organizations harbor atheists or agnostics, not Christians. Thusly, one frame, among many, could see Incarnational Humanism as a Christian humanist philosophy of culture, Christian Humanism, or as an individuated development of Religious Humanism in general. See Buttrey (2013).

[2] “What is Humanism?” 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.

Humanists International. (n.d.). What is humanism?. Retrieved from https://humanists.international/what-is-humanism/.

[3] The Canadian Charter of Rights and Freedoms remains part of the Constitution of Canada, while a recent construction under the Rt. Hon. Pierre Trudeau circa 1982. Its fundamental stipulations on religion and belief in Article 2 state:

2. Everyone has the following fundamental freedoms:

(a) freedom of conscience and religion;

(b) freedom of thought, belief, opinion, and expression, including freedom of the press and other media of communication;

© freedom of peaceful assembly; and

(d) freedom of association.

Government of Canada. (1982). Canadian Charter of Rights and Freedoms. Retrieved from https://laws-lois.justice.gc.ca/eng/Const/page-15.html.

[4] Akin to the Canadian Charter of Rights and Freedoms (1982), the Universal Declaration of Human Rights from December 10, 1948, in Article 18 states:

Everyone has the right to freedom of thought, conscience, and religion; this right includes freedom to change his religion or belief, and freedom, either alone or in community with others and in public or private, to manifest his religion or belief in teaching, practice, worship, and observance.

United Nations. (1948, December 10). The Universal Declaration of Human Rights. Retrieved from https://www.un.org/en/universal-declaration-human-rights/.

[5] See RationalWiki (2020).

[6] See Jacobsen (2017).

[7] “Pagan” means “pre-Christian” in this context rather than co-existent non-Christian. Pagan, in this sense, means before the era of the formal Christian religion seen within the Roman Empire.

[8] See Trinity Western University (2014).

[9] See Cohen, S.M. (2005, July 24). The Allegory of the Cave. Retrieved from https://faculty.washington.edu/smcohen/320/cave.htm.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Soliloquoy On A Micro-Monologue – To Hatch Plans Without Eggs

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Sociomix

Publication Date (yyyy/mm/dd): 2021

I live in a National Historic Site of Canada called Fort Langley, British Columbia, Canada. I work for the local board of the community association here, magazines (e.g., a wedding magazine as the ‘Guy-in-Residence’), blogs, and newspapers, a restaurant (where I get burned and cut), and gardening-landscaping (where I only get cut, lucky me).

I find the intellectual jobs more fulfilling as I am able to listen to music while I write rather than simply working and trudging along in some boring manner. Nonetheless, they reflect some commonalities of patterns of activity.

In the one, I am simply motioning with my arms and body as a whole to bring about some changes to the physical environment in mostly pointless capacities. For some, it’s making the dishes clean; in others, it’s making a garden tot for the season, ready for viewing, aesthetic.

I volunteer in different local and national educational efforts. Typically, education on human rights and science. I have a school in Uganda with my namesake, as I fund some of it, directly, or help with applications of funding for it, indirectly, where probably about 100, or a little fewer, elementary school children get a humanistic or Humanist education, extremely unusual in their area.

I was raised by near-retired or retired women most of my life in the community; I would probably be on the streets without them. I owe my life to these people. However I may neglect this or they may not know it entirely, I do.

My life, my form of mind, my sensibilities, my emotional development come from through, as a reflection of them. In some sense, I am an aged woman in mentality while a man in body, and a male in sex. I’m not an old woman; I’m an old lady.

Much of my quarantine time has been taken up with internships like this or writing on a variety of subject matter, one of those is the topic of human rights and philosophy. I have been doing plenty of interviews and some reading too.

While, I listen to much Classical Music, so-called, for the mere purposes of enjoyment, as shown in Bach, Vivaldi, or Corelli, while abhorring Telemann or other clunkers. One of the texts of continual amusement, for me, has been H.L. Mencken’s “In Defense of Women.” Here’s the opening quote:

A man’s women folk, whatever their outward show of respect for his merit and authority, always regard him secretly as an ass, and with something akin to pity. His most gaudy sayings and doings seldom deceive them; they see the actual man within and know him for a shallow and pathetic fellow.

In this fact, perhaps, lies one of the best proofs of feminine intelligence, or, as the common phrase makes it, feminine intuition. The mark of that so-called intuition is simply a sharp and accurate perception of reality, a habitual immunity to emotional enchantment, a relentless capacity for distinguishing clearly between the appearance and the substance.

The appearance, in the normal family circle, is a hero, magnifico, a demigod. The substance is a poor mountebank… She may envy her husband, true enough, certain of his more soothing prerogatives and sentimentalities. She may envy him his masculine liberty of movement and occupation, his impenetrable complacency, his peasant-like delight in petty vices, his capacity for hiding the harsh face of reality behind the cloak of romanticism, his general innocence, and childishness.

But she never envies him his puerile ego; she never envies him his shoddy and preposterous soul. This shrewd perception of masculine bombast and make-believe, this acute understanding of man as the eternal tragic comedian, is at the bottom of that compassionate irony which paces under the name of the maternal instinct.

A woman wishes to mother a man simply because she sees into his helplessness, his need for an amiable environment, his touching self-delusion. That ironic note is not only daily apparent in real life; it sets the whole tone of feminine fiction. The woman novelist, if she is skillful enough to arise out of mere imitation into genuine self-expression, never takes her heroes quite seriously.

I find him enormously funny, witty, and enjoyable to read, a superior writer. Someone who I take great joy in reading and imbibing to certain degrees. It is these sorts of things that take my time and take me away into the world of mind while away from the world.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

What is the Transcendent?

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Sociomix

Publication Date (yyyy/mm/dd): 2021

The Transcendent claims some otherworldly status to significant portions of the human species. Something of a sense of the beyond the external, trans-external. By external, I would merely posit the evident, as in the evidence given by the senses to primitive peoples; the evidence of the sciences provided in centuries prior in its clunky manifestations; and, the modern sciences with more robust methodologies or operations, and sensory-enhancing tools, to come to ideas about the world.

In all, this “external” means an external to the cogito of the individual; the most essential part of the person as the core of the soul, as such, eventuating as in an evolved armature, material framework, for its potential to manifest outwards.

The soul, as the cogito, is the true internal, natural self, as in the knowingness of the self and the existing self: knowing that you know, and knowing that you exist as a being in the world. There is a fundamental distinction between these two while part of the unicity of reality, its unique unitary property.

When speaking of the Transcendent, two ideas come to the fore of the conversation. One of these is in the formulation of the transcendent beyond the previously defined external. Another aspect is the formulation of the transcendent as an extended external, as part and parcel of the external given before.

In the former, a sense of the ways in which the internal self connects to the external in an ordinary sense, as in the five senses. While, at the same time, a sort of extension into a transcendent realm with hidden powers, marvels, and beings.

Yet, quite necessarily, these are unnecessary constructs. The Transcendent, in this former sense, represents something of the mind, as, when tested in a modern stringent scientific sense, something outside of the bounds of the reasons given the normal externally.

In the latter, somehow, the external becomes something of the superphysical. In that, there is some beyond the world evident to the senses, even accessible to the experience of the senses in principle because of the nature of the “transcendent.”

The “latter” can tend to come with definitions of the supermaterial powers of individuals. In the light of these reflections of the Transcendent, one can find philosophical notions of a transcendent being, while, at other times, a process of a superphysical reality connecting all as a medium by which supernatural powers are claimed.

Whether the sense of some far beyond “being,” or a literal transcendent being, or human beings with supernormal capacities bleeding into the supernatural, the prime focus should be on two things. One, that which is self-evident; two, that which is evident.

To the self-evident, human beings exist to themselves individually, as beings who know that they exist and know that they know. There is a knowledge of self-existence and a recursive knowingness, as in knowing that one has the capacity to know without or with regard to having knowledge in the first place.

Beyond these, the probabilistic become the centerpiece, as in knowledge of Existence amounts to a statistical affair past the sole cogito. Which is to say, the senses as an extension into the natural world of the cogito, itself.

To speak of the Transcendent beyond these domains outside of mathematical principles or established scientific truths, one is in the position of a person explaining the dimensionality of something in mind rather than in the world, where those lines in the mind do not have an independent existence from the mind and, thus, exhibit no dimensionality and so comprise no space and no time as in the mind; whereas, that which exhibits an existence in this external existence from the cogito, generated independent of it, comprise true dimensionality, so finitude.

These in mind dimensions, rather ‘dimensions,’ exhibit dimensionality and spatiality in mind, while, since of the mind, comprise no real space and so no real dimension, thusly exhibiting neither infinitude nor finitude of dimensionality, but only nothingness.

While the Transcendent claims exhibit this in-mindedness, similarly, once removed from the canvas of the mind, they no longer exist, while forever exhibiting no properties as the dimensionality of mind exhibits neither finitude nor infinitude.

In this manner, the Transcendent is neither finite nor infinite, but a word claimed for something in the trans-external, the extended external, or even of the mind, while simply and purely being of the mind and then derived as truly nothing.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Notes On “Letter On Humanism” In Correspondence With A Christian Humanist

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Sociomix

Publication Date (yyyy/mm/dd): 2021

When I made God a cherub, you put me in prison. Now, if I make him a grown man, you will do me even worse — Leonardo Da Vinci, when the charge of sodomy became definitively not guilty

And yet they want to comprehend the mind of God, talking about it as though they had already dissected it into parts. Still, they remain unaware of their own bodies, of the realities of their surroundings, and even unaware of their own stupidity. — Leonardo Da Vinci

I was working on some writing, and then a Christian professor friend, who remains a controversial figure within the Christian circles for him, recommended Heidegger’s Letter on Humanism. I took some of today to read the entirety of the text and comment on it.

In the following, as I continue to grow in friendship with this individual, I followed through with reading and commentary on relevant points within the text by Heidegger.

Someone nuanced and active in the life of the mind. A Christian humanist or a Nietzschean humanist of sorts, where Christian Humanism does not rely on the necessary divinity of Christ as given by either the Immaculate Conception (virgin birth) or the Resurrection after the sacrifice at the Cross.

In some sense, one could count as an outright atheist, from the view of literalist Protestant Christians, with the rejection of the Immaculate Conception and the Resurrection, while adhering to a form of Christian Humanism as one aiming to become and live a life as Christ exemplified symbolically and literarily given in the Gospels.

Henceforth comes the comments with additions for smoother transitions and some other orientations or framing for consideration, please, some amusing and others serious with block quotations as the quotes from the letter by Heidegger:

But whence and how is the essence of the human being determined? Marx demands that “the human being’s humanity” be recognized and acknowledged. He finds it in “society.” The “social” human is for him the “natural” human. In “society” human “nature,” that is, the totality of “natural needs” (food, clothing, reproduction, economic sufficiency), is equably secured. The Christian sees the humanity of man, the humanitas of homo, in contradistinction to Deitas.

Some who are “secular humanists” as truly Marxist humanists or Marxian humanists can be interpreted from this, and likely true. Some have seen African humanist stances as within ancient philosophical stances of African peoples.

In some African philosophical stances, for example, Ubuntu or Unhu, the individual self can only be recognized within the context of the social self. In this, the social self is the foundation stone for the individual self.

A more whole manner of conceiving of the individual, as an extended self and coming to fruition in (healthy) relations in a communal sense.

One could extend this as a bidirectional relationship of the individual self, the sole organism, and the interpersonal self, so a bidirectional relation of the personal self and the inter-personal self as one dynamic unit while individuated, clearly.

A Marxist dictum as a half-truth, as fully natural and only half of the natural; wherein, the social equates to the natural and the individual equates to the natural, while both in inter-dependency become something more, so “only half of the natural” becomes only true in the asserted independence of either.

By way of contrast, Sartre expresses the basic tenet of existentialism in this way: Existence precedes essence. In this statement he is taking existentia and essentia according to their metaphysical meaning, which from Plato’s time on has said that essentia precedes existentia. Sartre reverses this statement. But the reversal of a metaphysical statement remains a metaphysical statement. With it he stays with metaphysics in oblivion of the truth of being.

No statement from him on an inversion of a metaphysical statement, as such, so a metaphysical universalization.

Still unsure, however, in this manner, it may negate the presumed separation between the physical and the metaphysical — move beyond them through a process of inversion — rather than merely moving from one metaphysical statement to another metaphysical statement, reversed or not.

Something analogous to the existence of something is the essence of something, and contrariwise, instead of asking which precedes which, seeing one as the mirror image of the other in a duality of themselves while unified without necessary recourse to temporality to sort the ordering of “essence preceding existence” versus “existence preceding essence,” or essentia preceding existentia versus existentia preceding essentia — thus moving past these arguments altogether to a more complete plane.

The human being is rather “thrown” by being itself into the truth of being…

That’s a funny line. Just imagining someone hurtling towards the truth of being unwillingly in clothing labeled Acme Co. Maybe, a “Born to Lose” tattoo with “throwings” in German scrawled beneath it.

“Being” — that is not God and not a cosmic ground. Being is essentially” farther than all beings and is yet nearer to the human being than every being, be it a rock, a beast, a work of art, a machine, be it an angel or God. Being is the nearest. Yet the near remains farthest from the human being. Human beings at first cling always and only to being. But when thinking represents beings as beings it no doubt relates itself to being. In truth, however, it always thinks only of beings as such; precisely not, and never, being as such. The “question of being” always remains a question about beings.

Took him long enough, being seems like a dynamic manner of that which is stipulated statically as “existence” or something stretching infinitely inward and outward. I like his emphasis on being itself as a focus on beings themselves. Being is; questions of being pertain to beings because beings comprise being themselves.

Yet, the distinction seems muddled and the wording unclear in some manner as to that which is in regards to the “be-” of “being,” as has been stated before about Heideggerian philosophy altogether.

We usually think of language as corresponding to the essence of the human being represented as animal rationale, that is, as the unity of body-soul-spirit.

The unity of body-soul-spirit seems almost redundant on a number of levels. All seem like one, where the soul and the spirit can collapse into one, and, in some definitions, the body and the soul become one and the same with the former as part of the latter.

His emphasis on language as the “house of being,” which is “propriated by being and pervaded by being” would seem friendly to John 1:1 advocates, as in the essence of the human being in language.

Do not tell some branches of Christians that “being,” as such, is “not God.” If language is a house of being, then the house may be confined to categorical human cognition ‘house’ while the being is both the farthest and nearest of it, too.

Human beings belonging to the truth of being, as guardians of it, seems both correct and incorrect. Correct in the propriation of language, of human beings, by being to represent the truth of being.

While truth meaning “actuality” or “the fact of the matter,” being will — ahem — be, regardless, whether human beings and language are propriated by being Itself, or not.

His commentary of Sartre cites the title of “Existentialism Is a Humanism,” which means existentialism is not only Humanism or the only Humanism according to Sartre. His correction of Sartre seems valid, nonetheless, on “principally being.”

We can, as before, continue on the lines about inversion on metaphysical statements, where some statement A equals some statement B, where this becomes A=B and the reversal becomes B=A, i.e., whether A=B or B=A, a difference in the presentation of the same formulation becomes the same. This means a reverse, not an inverse.

Heidegger points to metaphysical statements as metaphysical in either order. I agree with him. However, if a potentially novel process, as I read him, I will denominate or name an operation “Universal Metaphysical Inversalization,” not Objective but “Universal” as in possibly incomplete with room for exceptions.

This process would be an inversion of metaphysical statements in such a manner so as to yield metaphysical reality truly as a ‘physical’ reality, even statistically so if this can be correlated strongly or principally with some physical reality.

It would not delete the ‘magic’ or power of the former metaphysical statement, but, rather, ‘physicalize’ the formally metaphysical, whether absolutely in its totality or probabilistically to the point of asymptotic certainty.

Any prior metaphysical with ‘physical’ (needs to be redefined and extended) status now, as in the ancients thinking the water was the ground of being (Thales). We know water is two parts Hydrogen and one part Oxygen, where the previously metaphysical becomes the ‘physical’ in countless cases in recorded history or simply manifest as evidence-less (so neither metaphysical nor physical, but non-existent).

This is not a process of reversing metaphysical statements. It is a formal operation with incompleteness, room for exceptions, while universal in application, as a formal process for ‘physicalizing’ the metaphysical — to bring ‘heaven’ to Earth, perhaps another title could be “De-Divinization.”

So, the that which is beyond moves to the that which is, absolutely in its totality or probabilistically to the point of asymptotic certainty. In this, the entire concept of being implies a certain process metaphysics as if some undivided base, but, seems, principally, two properties, on the face as one, and then reified into an infinite singular.

Where it’s both to exist and existing, or existence and time in existence, for being Itself, this can be divided properly, as things that are the veracious, into existence, as opposed to non-existence, and temporality, as opposed to a-temporality or non-temporality.

An existence can simply be, but cannot be be-ing, as such, because be-ing implies process, dynamics, so a time-sense for the process, for dynamics, of existence itself.

That is, an inescapable fact of “being,” as such, as both existence, principally, as the “be-,” and temporality, derivatively, as the “-ing,” from which human beings, language or the house of being, arise in order to provide something for being to propriate for guardians of Itself, or being.

Insofar as existence and temporality present themselves, we come to the reversal of the known universe or existence as providing the basis for not simply knowledge of hypothetical non-existence and a-temporality, but informed non-existence and a-temporality by simply parsing actual existence and actual temporality, as they are in themselves, to define their antitheses, or to become proper products of Universal Metaphysical Inversalization.

I would consider this neither philosophical “Being” nor philosophical “Time,” but a manner to derive natural philosophical “Existence” and natural philosophical “Temporality” out of previously considered metaphysical “being, Itself.”

Those with principles of existence or ‘Laws of Nature’ as correlates to either, e.g., the Second Law of Thermodynamics for the Arrow of Time, as in actual temporality.

Similarly, the idea of the appropriation by being for human beings and language may be processable through the same operation to come to current scientific metanarratives and narratives inclusive of ‘neural correlates of consciousness,’ so-called, but empirics, nonetheless.

Thus, the infinitude of being becomes probably a massive finite giving the apparency of infinity to human beings or the guardians of the truth of being, or those with property agency to speak to the truth of existence and temporality. These become more concretized, grounded, everyday formulations of the metaphysical, the far-out philosophical.

But the holy, which alone is the essential sphere of divinity, which in turn alone affords a dimension for the gods and for God, comes to radiate only when being itself beforehand and after extensive preparation has been cleared and is experienced in its truth.

This is like a long anti-theological theology exposition. It reads as if providing an explanation of the divine or transcendent while negating the common notions of gods or God, where being precedes the gods or God while proposed as a source of the Transcendent and the Immanent.

Homelessness so understood consists in the abandonment of beings by being. Homelessness is the symptom of oblivion of being.

This would be a great political party platform, as well as make as much sense outside of metaphysical context as some party platforms.

Heidegger repeatedly claims metaphysical status to that which does not necessarily have to embody such a status. In that, the claimed metaphysical can be merely the asserted metaphysical, a category error.

Love this quote on nationalism and internationalism:

Every nationalism is metaphysically an anthropologism, and as such subjectivism. Nationalism is not overcome through mere internationalism; it is rather expanded and elevated thereby into a system. Nationalism is as little brought and raised to humanitas by internationalism as individualism is by an ahistorical collectivism. The latter is the subjectivity of human beings in totality. It completes subjectivity’s unconditioned self-assertion, which refuses to yield.

It’s beautifully phrased. I would merely simplify the structure to existence and temporality implying a dynamic object or process-object called reality and then agency in reality as the subjectivity within or evolved from the process-object for process-subjects or subjectivity, or agency out of existence and temporality.

I wouldn’t agree with the characterization of human nature as a rational animal, though correct on the “animal” part. Both Sartre and Heidegger with the former questioning the foundations of Humanism as meaning something and the latter proclaiming a sense of a metaphysical implied within the terminological meaning and history or in the query of the former seems to miss the sauce of the pasta.

Human nature can extend infra-rationally/non-rationally (not irrationally), inter-rationally, and super-rationally in regards to its animal nature, or instinctively and emotionally, between itself and others, and in various ideas, respectively, about reality (existence and temporality) or ‘being’ without recourse to the realm of the Transcendent, as in not subject to the limitations of the material universe.

Because the brain, as the evolved construct delivering the mind, proceeds in such a manner to have an organ, organized matter through time, producing a ‘language of being’ with the language constrained by or subject to the restraints of reality, processed through reality, and principally about reality or abstracted in an Imaginarium from the bases of reality, where even the apparent transcendental thinking remains constrained by the universal statistical principles of existence or Laws of Nature which produced a finite organic extension such as the brain in processes of evolutionary selectivity over deep time.

A cognition constrained by, mentation within, computation about, and thinking abstracted from, reality, Itself, including failures of accurate mapping or coupling of thinking to reality, which happen all the time.

Following from agency within reality, and with ethics — literally, not metaphorically — defined as actions in the world, ethics seems to follow naturally from it. In that, agency, or beings with awareness, in the universe, by the nature of their existence and their existence through time imply a morality, where the entirety of their nature, their souls in a true sense, manifest their ethics or morality, whether they are aware of such ethics or morality, or not.

Ethics is an inevitable co-extensive production or byproduct of agency in existence and temporality.

With temporality meaning successive moments of existence, this couples both agency, existence, and temporality, to the consequentialist stream of ethics because ethics/morality as actions in the world, mentation or (inclusive) action, implies sequences of moments with actions over time in them bound to an agency, as noted, whether cognizant or not of the comprehensive structural embedment of ethics/morality in agency acted out in existence over time.

Thus, nihilism, as an ideological stance, only makes sense in existence of time and existence, Itself, without agents, as agency implies and derivates ethics/morality by the fact of their being, as operators in existence through time.

To ask, “Is there ethics?”, implies an agency, this negates nihilism in asking the question. Therefore, the question isn’t, “Is there an ethic or a morality, or not?” The question is, “What ethic or morality?”

Heidegger seems entirely wrong on this point, as Heidegger points out the incorrect view of Sartre. So, am I claiming Heidegger and Sartre are wrong? Yes, I think thoroughly and demonstrably wrong in both cases, by definition.

Thus, a transcendent or supersensible being either collapses to a mundane or sensible being, a universally metaphysically inversalized ordinary extended physical, or rather natural-informational, being, or both, negating the idea of a ‘more clear transcendent’ or “supersensible being” in the end implying the “highest being in the sense of the first cause of all things.”

I love the analogy or imagery of Heraclitus at the stove. I suppose this could be made about the ‘warmth’ of many popular users of philosophy. So, he does take some sweet time to explain being (and time) in a philosophical or metaphysical definition, the beings in being, the language or house of being as that which is propriated by being, and then thinking as building on the house of being as the jointure of being or the union of being with the truth of being.

He is tapping into a certain intelligibility criterion. The optically substantive nature of Being is asserted as requiring beings or understanding it through intelligibility somehow. However, quite obviously, existence and essence seem as if one and the same to me.

So, this form of argument makes little sense. I would only buy original truth if taken as the light behind the blackened orb which science pokes holes in to reveal the Real or Reality. I would argue you can take original truth as not a priori and so a proposition or a correspondence basis of truth.

Thinking does not seem to surpass all praxis as thinking is a sort of motion without motion and highly constrained by much praxis. I love his statement of the laws of logic as grounded on the laws of being; however, once more, I would argue this as an apparently precise and inadequate language to the nobleman’s personal task or game.

Where, principles of existence lead to the Laws of Nature, of which we, in fact, have a language, as Galileo Galileo reminded us, with the language of nature written in the language of mathematics, where this taps nicely into the lack of absoluteness of knowledge.

Is this truly a critique of Humanism? Not really, it’s more a critique of Existentialism, hence a critique of Sartre, while exhibiting the errors of his ways, in turn.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Neither L’existence Précède L’essence Nor Essentia Precedes Existentia, But Both

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Sociomix

Publication Date (yyyy/mm/dd): 2021

To Sartre, existence precedes essence; to Heidegger, essence precedes existence. Both fundamental stipulations of philosophical systems, or sets of systems, in which the ancients and the moderns pit themselves in locked horns.

The Essentia Set or the Essence Set as the prime set of historical philosophy; the L’existence Set or the Existence Set as the prime set of modernist philosophy. The Essence Set as the superset dedicated to the search and argument for the essence of being.

The Existence Set as the superset devoted to the examination and discourse on the existence of being. In either case, the logical orientation of one in relation to the other creates a sense of time or a necessitation of temporality for completion of a set, as such.

In this, the Existence Set characterized, properly, as existence precedes essence. Where the existence of an object or a subject comes before its essence. In some existentialist philosophy, we can consider this a formulation of self-creation, not because of but, in spite of the environment in which one finds oneself.

For the Essence Set, the appropriately staged as essence precedes existence. Where the essence of an object or subject pre-exists its actual existence. This becomes the basis of the separation between essence and existence, or existence and essence, in either formulation.

The existence of something comprises its actuality in reality, as in something being in the world rather than not being in the world. This being in the world comes as an antipode to not being in the world.

Not to be in reality comprises non-existence, while to be in the world comprises existence, in a philosophical sense, a traditional sense, these become, indeed, binary propositions about objects and subjects in existence and existence, Itself.

In that, the philosophical systems on offer provide a sense of the absolute in a reality of the philosophical or a discourse of the thought out rather than the thought out and tested against experience.

Existence does seem profound as if the only thing mattering in a world of sense, spite, and the Sun. Something mysterious in its evident-ness, though evident to the self as the self is self-evident to oneself.

This explains the power and profundity proposed by existentialist school philosophers about existence coming first. The existence of something present before the self and then the self makes an essence or nature out of the existence.

The existential becomes a means by which to create an essence out of existence, hence “existence precedes essence,” as in an essence comes out of the creative possibility manifold of the existent. If nothing existed, what essence to create?

This is the legacy of existentialism. In turn, the essentialists, who propose the primary stature of the essence, invert this or proposed this first, and then those who came later, e.g., existentialists, reversed the proposition to existence first and essence second.

The essentialists proposing something of human nature beyond the existent, as in the essence exists in some pre-existent capacity or comes as a constraint, as nature, binding the possibilities of an object or a subject to materially operate in such a manner or to act in such a manner, respectively.

The essence could come as a platonic Idea or the nature of the subject, or object. To make matters complex, these become dividers when connected in terms of the chicken or the egg of the matter. Which came first, essence or existence?

This explains the dictums of existence precedes essence and essence precedes existence. It comes as a matter of one or the other, and never the twain. Yet, either twangs the mind in an awkward inorganic sound, something ugly in the first and in the second.

Some principle of the ugly pervades either belying particular incorrectness of concept and principle or in formulations seen in both. The existence of something without an essence would seem to tell the tale of the Materialists.

While the essence of something without an existence would seem to explain the stories of the Spiritualists. Why one without the other? Why one preceding the other? As in, a temporality of sense hidden in the dictums; that which explains the problem and provides a more comprehensive solution to either.

In that, the essence of something amounts to its nature. Something seemingly incorporeal, other, created without the actuality of an existent thing as out there in some multi-infinite realm outside of the singular finite unicity of the universe.

The existence of something may reflect an essence or contain an essence, but the essence exists outside of the existence of something as if accessed distal from the actual. Mathematical objects and operators may have some essence prior to actual existence in the universe.

In this manner, the essence of something in the universe exhibits or contains the essence without itself being the fully existent thing. It is the difference between human and human nature.

What I deem incorrect and correct in both comes in the fact of existence, the actuality of an object or a subject, or both as seen in reality, exhibits its deepest essence.

Which is to state, the existence of something — its actualization — is its essence, as in the self-existence and contingent existence of an object or a subject, in reality, comprises both its existence and its essence, simultaneously, where the property of existence Itself is its essence, in which the fundamental essence of the existent object or the existent subject is defined by both their existence (and their self-existence).

Every existent subject — which becomes redundant, so “every existent subject” as “every subject” — because its essence is its existence means by be-ing­, as in existence and existence through time, exhibits its essence, while even a singular moment finite object universe with a ‘frozen’ subject embedded within it; this, too, exhibits an essence as existence and essence as existence, as the exhibited essence of the singular moment finite object universe and the finite subject of the universe is existence while differentiated from one another in the form of existence.

To this manner of thought, the essence defined the nature of the ‘spirit’ of the objects and the subjects found in the set of all possible realities equates to the existence, in which the essence comes into being as existence, as a complete sufficiency of identity and actuality.

The object universe and the subject in the universe comprise reality, where both exist and self-exist apart from the non-existent; wherein, their sufficiency of differentiation become self-existent properties as individuated ‘islands’ with the subjects built as smaller ‘islands’ in the objects, as particulate synergies of objects with the agency, comprises something self-existent in a manner and form conceived as separate, individuated, while associated in the weave of existence.

Back to essence precedes existence and existence precedes essence, to Sartre’s notion of transcendence, this becomes palpably absurd, as the nature grown over time constrains the possibilities of the human being while the range of degrees of freedom for the human being provides a modicum of ‘transcendence’ more properly deemed actualization, entirely natural.

Thus, existence does not precede essence, while essence does not precede existence. The idea of an essence independent of the actual appears palpably absurd, as this remains an interpretation, in which the interpretation means qualitative differences on existence, where existence may exhibit properties and not essences.

Some claim as the only essence as to exist and existence itself containing this ‘essence,’ so denuding the potential for a distinction between the two, while in existence the fact of agency implies a particular subject or set of subjects within the dynamic object universe.

Where, the Existence Set and the Essence Set collapse one into the other, and become the Existence Set inclusive of the necessary Essence Set and exclusive of the unnecessary members of the Essence Set, the extra-natural.

Existence exists as a union of essence and existence, while the previously considered ‘essence’ set apart from the spiritual or the supernatural can be considered properties, which would mean objective, repeatedly verifiable distinct properties of the dynamic object universe, including the properties of mass, energy, and gravitation, and so on, the properties as principles derived therefrom, where these become known to agents (“scientists”) in the dynamic object universe while existing in spite of the discovery or not.

Within this set of properties, some dynamic object universes can derive dynamic subjective objects within the same dynamic object universe in which truly no differentiation exists except in the fact of the subjectivity of the subject in the larger object, as in our own universe.

Primary properties of existence comprise the properties discovered through later methodologies for the approximation to the facts of existence with the scientific method, hypothetico-deductivism as the means by which to accumulate the evidence and derivate principles of existence as the distinct properties and principles of existence as Primary Properties.

Secondary properties exist due to dynamic subjective objects in the universe in relation to the dynamic object universe in which the dynamic subjective objects or agents perceive and conceive the dynamic objective universe to realize Primary Properties in mind or the individual properties or the qualitative distinctions of agency in reality.

For example, “a happy Sunday,” “a holy person,” “a smell of roses on a fine spring in the meadows of my hometown,” “the love my life,” “the choir of angels of Heaven singing glory, glory, glory to the Lord God omnipotent,” “my favorite football team,” and the like.

With capitalizations, do these become ‘official’? These Secondary Properties of the Primary Properties of the world as qualitative distinctions in mind, infinitely divisible, infinitely combinatory, with the only limitations as the mentation limits of the agents set by the armature limits of the agents’ computational apparatuses themselves, the dynamic subjective objects, in the dynamic object universe, where Existence and the Primary Properties of Existence set boundaries on the probabilistically possible and probabilistically impossible as well as the qualitative agentic-ally derived Secondary Properties of Existence.

In this sense, Existence becomes finite with no particular upper limits to its capacity while merely finite, even ‘infinite’ as seemingly infinite and so a gargantuan or large finite, in various degrees; Primary Properties exist as finite objects, spatiotemporal events, and principles of existence of Existence; whereas, the Secondary Properties come with the agency in some existences, whereby Existence becomes infinitely divisible and infinitely combinatory with the constraints on the divisions and the combinations, in an agentic qualitative sense, coming from the “armature limits of the agents’ computational apparatuses themselves.”

Existence comes with constraints based on self-consistency, order, the possible, the probabilistic, while, with agents, harboring infinite aspects, individually and combinatorially. Therefore, “Neither L’existence Précède L’essence Nor Essentia Precedes Existentia, But Both” means the bedrock essence comes “to exist” and existence exhibits “to exist” by its fact; and, therefore, neither existence precedes essence nor essential precedes existence, but both, as in essence collapses to existence while both emerge simultaneously, as one. Furthermore, Existence comes as it comes, emerges as it emerges, in each manifestation of the possible, while the principles of existence, the objects, and the relations between the objects through temporality comprise the dynamic object universe of Existence, and in some universes with the agency the Secondary Properties of Existence become forms of constrained infinite potentialities in Existence, while constrained by that which is evident, the Primary Properties of Existence, and coming from the sense of the self-evident, the agentic, to know that you exist and know that you know; thus, both (and more).

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Reversible Physical Laws

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Sociomix

Publication Date (yyyy/mm/dd): 2021

If society is to progress on a truly humanistic basis, without being subject to mental epidemics and virulent social diseases to which the subconscious falls an easy victim, the personal consciousness of every individual should be cultivated to the highest degree possible.

Boris Sidis

The man of genius whether as an artist or thinker requires a mass of accidental variations to select from and a rigidly selective process of attention.

Boris Sidis

William James Sidis died hidden, largely. A former child prodigy in mathematics and polyglotism, purportedly. Many myths exist about the man. Nonetheless, he represented a social scientific experiment by his father, Boris Sidis, M.D., Ph.D., to see the capacities of the mind stretched to a limit at an early age.

The Animate and the Inanimate remains the main work publicly counted as part of the canon of Sidis. In this text, he proposes something of a twin-universe inversion thought experiment with, on the one hand, an ‘ordinary’ universe, such as our own, and, on the other hand, a reverse universe or an opposition universe to the ‘ordinary’ universe vis-à-vis the variable of time.

One of the earliest sections covers reversible physical laws. The “physical” seems disputable to me. However, the reversible physical laws appear rather apt as a descriptor of the situation at hand. By and large, the dynamics of the universe remain the same, surprisingly, in such a thought experiment upon reading and reflecting on Sidis.

The reversal of the known laws in the 1920s, or the time of the publication of the text, would result in a frame rate of the same gaps, scale of the same size, and cause-and-effect cosmos of the current order, merely in reverse order.

Bill was an avowed atheist on a first-order analysis, did not believe ‘in the big boss of the Christians,’ and believed, potentially, in something beyond the human. In some sense, one can consider a matrix of beliefs with a panendeistic view as a more in-depth perspective while an atheistic view, as a first approximation, seems reasonable too.

The difference between no gods and one that doesn’t personally care seems nil on an individual basis. The reversal of velocity, acceleration, effects on constituent parts of atoms, of mass, and the like, would appear the same in the original universe and in the reverse universe. Reversible physical law seems set here.

Any consideration of a change of an object or a force in the real universe must correspond to a change of an object or a force in the reverse universe in like manner while in opposition to the axis of time.

In this, any alteration of a velocity will require a countermanding velocity. The change of velocity requires another velocity. All forces in either universe remain the same and, therefore, the changes in the force in one make for a change in the other in the reverse time direction. The first law of thermodynamics, by logical deduction, remains the same in the reverse time universe as in the real universe.

A change of momentum is proportional to the force impressed in the second law of motion. Whether a reverse time universe or the real universe, the momentum does not change, thus the second law of motion retains fundamental character.

The third law of motion is every action has an equal and opposite reaction. With the first two established, we come to the factuality of the third. The three laws of motion retain their character in a reverse time universe.

Wherein, the laws and forces of the real universe exhibit a universal quality to them. For the conservation of energy and matter, Bill Sidis explains, laws of attraction and repulsion, of refraction and reflection, can be reversed; all can be made in a fake universe with only a reversion of the factor of time while retaining their fundamental character.

At one basic level, physical laws with the capability of reversion through time are a powerful thought experiment on the nature of time and the relation of law to reality.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Tell Me of the Young Man, Verrocchio

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Sociomix

Publication Date (yyyy/mm/dd): 2021

We must doubt the certainty of everything which passes through the senses, but how much more ought we to doubt things contrary to the senses, such as the existence of God and the soul.

– Leonardo Da Vinci

I have been having some preliminary thoughts about the Renaissance Humanism painter-philosopher, Leonardo Da Vinci, as in percolating about the ways in which to approach the subject matter.

Often, he gets called the Rennaissance Man or the Universal Genius due to the ubiquity of both his expertise and domains of deep knowledge. In some manner, Da Vinci was a pervasive intellect.

Someone who, whatever he touched, he mastered. Someone of a brilliance rarely seen in the modern period in which specialization is the flavor of the day, not universality.

In this sense, there is a general sensibility of awe, about him, and distance, from the philosophy behind him. When I examine his words, and I look at some of the life trajectories, I note several indicative points of caution.

Not only a beautiful man, a bright person, and an inquisitive sensitivity to the natural world, someone conscious of the ways in which the Church, as in the Roman Catholic Church, dominated, domineered, and crushed all dissent with force, even by torture or murder by the ‘state’ or the Church arm.

He was cautious in statements, even in scientific discoveries as the Church was a force for ignorance and suffering, as today, by and large. He kept statements at odds of the Church away from the public, so the hierarchs.

He wasn’t polite; he was political. Leo was a genius. Few doubt it. Near as I can tell, fewer questions exist about the man’s life than about his philosophical views. He seems as if a scientist, an engineer, a technologist.

Someone interested in the natural world as the natural world with observation as key to the comprehension of the world, where the senses cannot provide a definitive answer to the vexing questions of the day.

There can be approximations. There can be estimations. There can be grasping some order of the truth, as in the facts of the matter about reality. However, the sense of the self and its senses reign supreme to Leonardo.

Someone distinctly aware of the limitations of the faith structures in his midst. In his notebooks, thus tucked away, he proclaimed in capital letters, “IL SOLE NO SI MUOVE,” or, “THE SUN DOES NOT MOVE.”

In short, decades before the official finding, he deduced the heliocentric reality of the Solar System rather than the biblically asserted geocentric view of the Solar System.

This contradicted centuries of biblical teaching and Church authority. Therefore, he put the text in his notebooks, never discovered until after death, presumably, as a monument to both his genius and his caution.

He considers the state of nature as the state of nature itself. In that, a collection of physical laws manifest and order the universe and living systems. He dissected corpses, incorporated findings of anatomy and physiology in drawings and artistic works.

He had a sense of the real. He had a compassion for the living, even releasing some animals in captivity if he passed them by paying for their fee. He was someone in love with life and in love with the discoveries about the natural world.

In this sense, as an amorist, as in amour, or love, he was a lover of nature and the real human nature, not the statements of holy texts or the authorities of the men in dresses in Rome.

He died in France. Someone in what has been termed Renaissance Humanism. Something of an amorist-naturalist and a humanist in a full sense of the term without religious connotations or transcendentalist sensibilities.

Someone for whom the natural world is that which is, sufficiently ordered, and reason as a guide to order the thoughts about the world gathered and organized through the senses.

He would be a rare individual, even today, as a naturalistic thinker, comprehensive in the dimensionality of considerations about the world, and oriented towards the use of proper reason to come to some truths about reality at large.

In short, a man of reality and virtue.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

The Silence of Moonlight on a Gravestone

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Sociomix

Publication Date (yyyy/mm/dd): 2021

I plan to take a walk to the cemetery this evening. One of the joys in taking time to oneself is the silence. A relationship with others, to some, such as myself, only becomes possible with the moments of silence.

Those times way from the crowd, apart from others. There’s a sense in which aloneness provides time for being. The time to refresh, relax, and regain some sense of self in a busy world of work and obligations.

It may seem counterintuitive to some degree. However, the idea of the modern world is constant movement. Something is in flux. In reality, it’s a world of half-truths and half-falsehoods.

We’re a global population of stationary butts and moving minds. Our fingers type away at the keyboard while the glutes stick to the proverbial cushion. In a time to walk away, into nature, late in the night, I find peace.

I find this as a time to relate to myself, to think, to ponder, to conceptualize, to imagine, even to dream. I take the time. I travel. I walk and take transit only. I live a simple, modest life.

I wouldn’t have it any other way. Alone with myself to take some time away from the world of the rushing digital landscape. When I head out, deliberately, I walk along with the stride of others no more.

A cemetery, a graveyard, a tombstone here, a marking there, a stack of moss on stone over the beaten path, truly, they’re the piles of the forgotten. Those deemed in the past.

I walk by them going to work. It’s in the day. It’s not the same. It feels as if just a bunch more grass. There are people around. They have things to do; hell, I have things needing doing.

When I go at night, there’s a sense of intimacy in relations with myself. The descriptor coming to mind is a “communion” of sorts. The sense of unity with the self in time, in silence, with the dead.

It can sound morbid. I understand, completely. However, I would propose or embark on a different interpretation of the sense of relationships and events. People play golf, knit, fish, hike, bike, walk, and so on, alone, sometimes.

This helps them get away from some of the stress of the day, make a mark on their psychological wellbeing. Rather than, the continuous integration in social life with others.

It is building a firmer sense of self and building a sense of self-understanding, or taking time away for personal development and/or wellbeing. When I take these walks to or through the cemetery, it is a time to reflect.

All those who had gone before. Everyone with a story as deeply tragic and hopeful as my own. Life is full of the ups and downs of the ordinary. My sense of relationships is both interpersonal and intrapersonal.

You know others and yourself through others. Also, you understand yourself through yourself. In that, for the latter, time away is not exactly the time of play. It’s a serious time for deep reflection, consideration, contemplation.

A moment in a day without the demands of social life or the rigorous requirements of work. I take this time for building personal peace, reflecting on the day, and to center my inner voice.

If you’re ever wondering about a cornerstone of mental health, then I consider one of the more critical parts as the knowledge of oneself. Part of this comes from self-reflection.

One of the only times to have time for this is in self-reflection. Because when in the company of others, your self can be diminished in some respects. You’re paying attention to the social cues and emotional needs of others.

While, at the same time, you’re having to gauge internal feelings and calibrate to the social situation and act emotionally appropriately. In this, your sense of self merges with the environment.

This is fine, but for self-insight, you need to optimize internal resources. One manner in which to do this is to take time for yourself, in silence. For myself, this occurs amongst the dead and in the night, whether cold or cool.

I find this a way to sit, inquietude, as if as silent as moonlight on a gravestone.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

An Interview with Professor Vivekanandan S. Kumar on AU, Students, and Research (Part Two)

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Learning Analytics Research Group

Publication Date (yyyy/mm/dd): 2016/05/18

What pathways exist for students, undergraduate and graduate, to become involved in research at AU?

Oh! Research is not constrained by subject or by the person wanting to do research. It is confined by the interest students bring in to the area of exploration.

Take for example, undergraduate students, typically third and fourth year students, are engaged in various research projects in our Learning Analytics research group. They identify the problem. They discuss solutions. They pick a good solution. They implement it. They test it. They publish it. They then move on to the next big problem.

Kinshuk and I, as supervisors of this research group, are here to guide them, to provide some resources and to establish a network. Interestingly, this network is in a constant state of flux, researchers coming and going, researchers including undergraduate students, graduate students, post-doctoral students, Mitacs interns, visiting students from other countries, visiting Professors, industry partners and government agencies and liaisons.

Students are exposed to such a large network and discover their true passion in research.

The Learning Analytics research group has many student-driven research explorations.

The group believes in Lean and Agile way of learning and in Lean and Agile way of conducting research.

We meet daily and weekly and monthly to share our progress as well as pains. We celebrate our research advancement. The research group, if seen as a biological entity, has what it takes to sustain itself. This is the kind of research groups we should promote at AU, in all disciplines and across disciplines.

We are here to simply show them the way to say, “hey, this is what I know, what I studied in the past 35 years, and these are the interesting areas for you to explore”. And then, the students have to take ownership and say, “Oh yeah, that is something absolutely beautiful that I want to explore and contribute to, for humanity”.

That is the kind of passion from the inside that needs to be nurtured in research groups.

“Students should demand AU to facilitate the creation of such student-driven research groups.”

Students should create their own pathways and invite the rest of us to come and contribute. We need to identify such research drivers from among our students. Thankfully, we have plenty of such drivers. They know how to blaze research pathways on their own with minimal guidance.

This is a beautiful characteristic I see often in our students. As an undergraduate student, anyone that comes to AU should be aware of, if not prepared, to tackle these two critical traits – self-regulate and persist. AU is not just a learning university, but also a research university. If pathways don’t exist, then students should create them.

Students can do the initial background investigation. They can find the right group of people who can contribute to establish this pathway. They can consult Professors about funding opportunities. They can consult AU advancement and the Research Centre about government and industry partners who would be interested in such a pathway. They can design a research process, hopefully Lean and Agile, which can govern the progress and the measurement of this research pathway.

AU itself should find better ways to expose its ongoing research, research potential, and research facilities. We are limited by distance and geography but we can comfortably overcome them when it comes to exploring a research pathway. We do have that know-how. The point is, I would like to see students be the drivers in creating and nurturing research pathways and the rest of AU would be there to support such student initiatives.

We can think of this as flipped-research, research driven by students and supported by the rest of the AU community. Just the opposite of what one would expect in a traditional university. Students can do their research wherever they are in the world, as long as the resources can reach them when they need them.

How can AU help students find the right tools, reach the right mindset, and be with the right group to flourish in research?

In spite of being a CARI, given the size of AU, we are limited by our resources and by our reach. But, within these constraints, there are boundless research pathways. It is all there for our students to take ownership and drive research pathways. Start within your class and form a research interest group. Find seniors with similar interest. Find similar research groups in other institutions. Approach Professors. Do a quick literature review. Contact AU research service providers such as the Research Centre and Advancement. Seek internal and external funding sources. Apply for funding in collaboration with Professors. Get a research pathway started, irrespective of the funding. Or, get onboard a research pathway that already exists. Universities advance many research beacons. Students can follow and come ashore using one of these beacons. Or, create their own beacon.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

An Interview with Professor Vivekanandan S. Kumar on AU, Students, and Research (Part One)

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Learning Analytics Research Group

Publication Date (yyyy/mm/dd): 2016/05/18

Students at Athabasca University (AU) have a unique set of opportunities and benefits in terms of the online and at-a-distance education, especially in terms of resources for research. What distinguishes AU from other universities in terms of possible contributions to the larger human capital contributions of provinces and territories to the research and economic base of the country?

One of the research challenges we faced was about tackling the perception that instruction through online learning was subpar to the instruction at brick-and-mortar universities. Then, why top universities in the world are resorting to online instruction as supplemental to regular classroom instruction?

Is there an underlying assumption that ‘proper’ instruction yields optimal learning for students, which in turn implies students better suited to uplift Canada in its economic quest?

This is a core presumption in the current educational setup that Athabasca University has the power to investigate and reform.

It is not just proper ‘instruction’, but also proper ‘learning’ that yields human capital contributions that Canada needs.

Athabasca University offers its students to be better prepared in subject areas and most importantly, yet surreptitiously, engages them to build the capacity to self-learn, self-regulate, and self-persist. These are the kinds of students who are better prepared to shoulder the pursuit of knowledge-based economy of the country.

This ‘capacity building’ is the unacknowledged secret behind the use of online instruction as supplemental to traditional classroom-based instruction. Athabasca’s curricular design is geared towards this ‘capacity building’ in our students to self-propel to meet the challenges of the century.

In some circles, people refer to this as flipped-instruction. I would like to refer to it as flipped-cognition, where students drive the quest for learning, in subject matter excellence as well as in cognitive triangulation to become creative learners in broadening and deepening the economic base of Canada.

The opportunity to study should be completely open. Open to anyone irrespective of anything else. Students should feel the yearning for learning. Students should shoulder the burden of learning. Teachers and curricula should take the responsibility to guide students to excel, not force them towards excellence.

There is a fine-line between me thrusting myself to reach a clearer goal than me being pushed by someone to reach a vague goal. This fine-line defines the long-term success stories of our students. This fine-line advances the kinds of research we offer our students. This fine-line opens up economic drivers for Canada.

Canada used to be the world leader in online instruction and online learning. The rest of the world has already caught up with us. In many cases, the rest of the world has overtaken us, forcing us to pursue. One of these cases is about catering to the masses of students from around the world who have the capacity to learn but not the opportunity.

There are many off-share campuses from traditional university around the world. Why?

These are students who do not fit the regular educational stream. How about students who live in remote places? How will we offer the same opportunities that students in populated centers enjoy?

How could we make geographical distances disappear when it comes to learning? How to cater to such masses, high quality study material, instruction, guidance, and self-learning potential, in a scalable and sustaining fashion? Athabasca University has that know-how.

Athabasca University students go through that know-how and have the opportunity to investigate it further and make it the common currency of learning in the near future. I am from India, and I know for sure (sad laughter) a large percentage of students who graduate from high school simply do not have opportunity to study further.

This is common in many developing nations, because of a lack of infrastructure to offer traditional instruction. How about Athabasca University students spread the message about how they learned online and explore ways to bring such opportunities to these deprived students?

I believe in online learning. I believe it is the way of the future and will become main-stream. I think, we at Athabasca University, especially students, should strive further to commit ourselves to show that online learning is on par, at least on par, with traditional universities. We should strive to research the fundamental changes and challenges online learners experience and make it a staple global platform of learning in the near future.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Westside Seniors Hub

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Westside Seniors Hub

Publication Date (yyyy/mm/dd): 2017/05/08

The Westside Seniors Hub (WSH) is a collective of member agencies, who work with seniors in the Westside of Vancouver. The WSH has been working for about two and a half years on the housing issues for seniors in the Westside. With respect to the housing issue for seniors, the partners of the WSH identified, about one year ago, noticed staff were increasingly encountering seniors. These seniors were requesting assistance with housing. For example, some have been evicted from housing. Why?

They had rental apartments. The rental apartments needed some renovations. Then the rents could be raised, but the seniors, who came forward, could not afford the rent for the single-family dwelling anymore. That is, the Westside of Vancouver seniors in the single-family dwellings, or single-family homes, were, in a real sense, asset rich and cash poor. As with the current real estate market, their assets increased significantly, but their cash, on hand, is low. As these houses in the Westside of Vancouver are old, they need adaptations.

The seniors could not afford the adaptations. The agencies began to see more distress associated with the housing problems in the area. This issue has been given insufficient attention as a seniors’ issue. The WSH talked with the seniors’ council and partners to help with the issues, to see areas of potential assistance for seniors in housing troubles. The Jewish family agency came to the WSH. They applied through Vancouver Coastal Health to hire a researcher. The research would interview the agencies and stakeholders more broadly to get the bigger picture of the situation.

This leads to two pictures in a bigger frame. One group are the home owners. The others are the renovators. “Some are being ‘ren-evicted’. Their apartment will be upgraded. Their rent is raised. But, of course, the rent is raised to the point where they can’t afford them anymore,” Mary Jane McLennan, member of the WSH, said, “Seniors want to age in place, connected to the services they are established with: medical services and all of the things that communities offer, grocery shopping and all of the basics.”

The risk is seniors are being evicted based on renovations and then rented at a higher cost. Seniors, in general, want to be in an established community. For many seniors, it takes time to become established in a community, which can create a problem if evicted and needing to find a new community. Senior communities are becoming, and will increasingly become, an issue because Vancouverites live so long now. In the interviews conducted by the researcher, other information emerged including the need to work collaboratively and for courageous leadership in addressing these issues.

Market subsidies could reflect real market prices and costs. The developments could cater to investors and seniors. The improved collaboration could support some of the organizations involved in the community. More in-depth information is in the report entitled “Seniors Housing on the Westside of Vancouver.” The report itself is a snapshot of the current issues seniors are experiencing now.

If you want to find out more or become involved, please see the information below:

2305 West 7th Avenue,
Vancouver BC V6K 1Y4
Tel: 604-736-3588
westsideseniorshub.org
seniorshub@kitshouse.org

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Dr. Daniel M. Bernstein Lifespan Cognition Lab Interview

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Lifespan Cognition Lab (Tier 2 Canada Research Chair Psychology Lab)

Publication Date (yyyy/mm/dd): 2016/08/21

What’s your family story?

My grandparents were born in New York, in the United States – at least 3 out of 4 of them. My father’s father was born in Poland. My great grandparents were all European: German, Ukrainian, and Polish.

My parents were childhood sweethearts. They married in their early 20s. My brother was born early in the marriage at age 23. After my brother was born, they moved to California. My sister was born two years after my brother. I was born two years after my sister.

My father was an accountant and business manager. My mother was a speech pathologist and instructor at Pepperdine University.

What’s your story?

I was born in North Hollywood, California. My parents were from the Bronx, New York. I am the youngest of 3 children. Uneventful childhood, I moved to the beach from North Hollywood to Malibu at age 5. I spent my formative years at the beach.

However, I was interested in school too. I was a serious student since grade 4. I went to Beverly Hills High School for grades 10-12, but I never fit. I went to UC Berkley for undergraduate. I fit there; not only in the university, but living in the city.

After I finished the BA, I moved to Hawaii as an early retirement. I had the physical ability to enjoy Hawaii. That was a childhood dream of mine. I didn’t know what I’d do after the undergraduate degree.

I did an honors degree. I designed my own major in sleep and dream studies with the help of my advisor, Arnie Leiman. He was very influential in my career. As an undergraduate student, I wasn’t interested in graduate school, wasn’t sure about it.

While in Hawaii, I mountain biked, surfed, and worked as a baker. I pondered my future. I decided what I was doing wasn’t the future for me. So, I applied to graduate school. I went to the mainland. I lived in Santa Cruz, California for a bit.

I didn’t get into graduate school the first application. I applied to four schools the following year. I re-took the Graduate Record Examination. I needed to increase my GRE scores to get into graduate school.

I was admitted to a terminal master’s program at Brock University in Ontario. I knew little about the school. There were several people on a small faculty studying sleep and dreams. So, I went to Brock for two years, did my masters in Psychology, and had an amazing time.

We were the first graduate students in their new graduate program. We were very, very well treated. We had tons of opportunities. I found that to be an amazing educational experience. After the masters, I applied to PhD programs. I headed out to Vancouver.

I got into Simon Fraser University. That’s where I did my PhD. I worked with someone called Vito Modigliani, who was near the end of his career, and then switched over to Bruce Whittlesea.

I finished my PhD in 2001 and headed to the University of Washington to do a Postdoc with Beth and Geoff Loftus and Andrew Meltzoff. Beth Loftus subsequently moved to UC Irvine, but we continued to work together for the duration of the Postdoc. I was at the University of Washington for 4 years. In 2005 I got a job at Kwantlen Polytechnic University, which is where I am now!

What was the original interest in psychology? What are your current interests in psychology?

Lifespan cognition, that comes from my Postdoc work with Andy Meltzoff and Geoff Loftus. Andy Meltzoff is a developmental psychologist. He was influential in my current interest.

He was interested in cognition through adults, but most of his research was on infants and preschoolers. I broadened the scope to include older adults.

Along the way, I became interested in lifespan cognition. For my PhD I did a dissertation on memory. All young adults, convenience samples from the university population. Lifespan cognition was a real change for me.

My PhD supervisor, Bruce Whittlesea, told me, “I am not interested in individual differences.” Lifespan cognition is about individual difference. How do different ages perform on different tasks?

He said, “The field of Cognitive Psychology has no real use for individual differences research. Even though some people do it, it is not of interest to most Cognitive Psychologists.”

I have come to conclude the opposite. To understand cognition, we have to study it developmentally with as large a lifespan as we can test. So, that’s one main focus of my current research.

My other focus is on memory. It continues work started during my PhD and Postdoc. In particular, false memory with Beth Loftus. I am still doing work on false memory and on memory illusions/cognitive illusions.

Broadly construed, most of the work I do now is on cognitive biases and illusions, or how we make systematic errors in our thinking.

You earned the Tier 2 Canada Research Chair in Lifespan Cognition. You are an instructor at Kwantlen Polytechnic University. What tasks and responsibilities come with this position?

The administrative reporting requirements of this position aren’t too heavy, but they’re regular. I have to keep the Canadian government informed on what I’m doing and the progress I’m making. Additionally, the research is on lifespan cognition.

The Canada Research Chair supports that work. That means running a lab, making sure the projects are running smoothly, and getting people into the lab/recruitment. Recruitment is difficult for this work.

Also, I need to keep on top of things any given day/week: subject recruitment, data entry, data analysis, tested populations that find the task onerous, and so on. This does not include all of the background/pilot work we did before the main research.

What is the importance of mentoring and mentorship?

Critical. The more I do it, the more I realize it’s probably the most important thing that I do. It’s the area where I can have the biggest impact.

I strive to ensure that students get the training they deserve and want, and help them achieve the goals that they’ve set for themselves.

I’ve just returned from a 3-month trip to Europe. I was teaching and doing research at the University of Mannheim for two of those months. Most of the work was in class teaching once a week. The rest of the time was meeting with students, Postdocs and fellow faculty to discuss research.

I loved these meetings. I do this at Kwantlen as well. I meet with students regularly. I supervise several students simultaneously. I meet with students individually and in groups. I find these research meetings to be the most rewarding part of my job.

Where do you hope your research will go into the future?

I don’t know. I won’t know that until I see the results of our current work. The current project for the Canada Research Chair–also funded by the Social Sciences and Humanities Research Council of Canada–is a 4-year longitudinal study of lifespan cognition.

The project focuses on perspective taking, executive function, and decision-making from preschool to old age. Because it is longitudinal, we have people return once a year for four years.

I don’t know the results yet. I hope to find some interesting things that spur further questions for me and others to explore.

Often, my work is a function of what I am finding at any particular time in my research. Because the current project is a 4-year longitudinal study, I won’t know the next step until I finish the study.

As for my research on memory and cognitive illusions, I would like to see more unification of these cognitive illusions over time. I’d like to see someone develop a unified explanation of the different ways in which the human mind errs in its thinking.

I don’t know if I have the mind to develop this unified explanation, but maybe I’ll try. I am excited, though, wherever my research takes me.

What do you consider the single greatest finding in cognitive science?

Wow – I don’t know. I’m tempted to say work linking individual neurons. It goes back to Hubel and Wiesel. They won the Nobel Prize for work on the striate cortex in cats, where particular neurons respond to particular visual features in the world.

That’s been shown in other sensory domains as well. There’s some very cool work linking the individual firing of neurons to perception. What’s most striking about this work is that you can create and even override perception by manually stimulating neurons, that’s incredibly cool.

What is consciousness?

A really, really hard problem. (Laughs)

(Laughs)

Awareness of one’s surroundings, of one’s thoughts. That’s meta-awareness. It’s a very hard problem. I don’t even want to try and define it. Every time I try, my definitions are unsatisfactory.

What are qualia?

To me, the sensations or the perceptions, either the physical sensations that one experiences or the perceptions that one has about those sensations. I link qualia to sensation and perception.

What is free will?

In a simple sense, it is being able to choose the direction of your path in the world rather than being controlled or determined by the physical laws of the universe. Ultimately, as when you asked me about the most interesting discovery in cognitive science, what I mentioned is determinism in a nutshell: neurons firing determine our sensation and perception. We can override perception by stimulating neurons. Imagine the following experiment.

The simplest version is to show an array of arrows that point in different directions, say 45-degress to the right pointing upward, and 45-degress to the right pointing downward. The task is to respond when more than 50% of the arrows in the display point in one direction.

The subject’s task is to look in the direction where the majority of arrows point. You can be trained on this. The original work was done on rhesus monkeys. It takes lots and lots of training, but the monkeys can learn the task well-enough to be able to discern about 51% of a display pointing in one direction.

Assume that 51% of the arrows point upward and to the right, and the remaining 49% of the arrows point downward and to the right. You’ve trained the monkey to look upward and to the right on this trial because that’s the direction where the majority (50% or more) of arrows are pointing.

The monkey looks up and right. You are recording from neurons that respond to arrows pointing in a particular direction. You map the cortex to determine which neurons respond to a particular line orientation.

You present the display where 51% of the arrows are pointing upward and to the right. The monkey is supposed to look upward right. However, you’re manually stimulating the neurons that respond to arrows pointing downward and to the right. The monkey, in this case, will look downward and to the right.

You can override the actual sensory information by stimulating the neurons that respond to arrows pointing in another direction. The monkey will look down-right rather than up-right. To me, that is deterministic.

The neurons firing will determine perception and our experience. It’s spooky, but it’s incredibly cool. So, free will in a sense is being able to choose for yourself. Given what I’ve told you, it’s hard to reconcile being able to choose for yourself with the physical evidence mentioned before.

You can stimulate neurons and get individuals (yes, even humans) to respond in a particular way. You can dictate the perception and the experience, and the consciousness (ultimately), by stimulating neurons in a particular way. That sounds deterministic, not-so ‘free willy’.

What do you consider the single greatest achievement in your professional life/career?

Hopefully I haven’t had it yet. It’s got to be coming. I haven’t felt it yet. Maybe the attainment of the Canada Research Chair. That was a milestone for me. Election to the Royal Society of Canada’s College of New Scholars was also very important to me.

Mentorship is a big deal to me, too. It’s helping students along their path, helping them get to where they want to go.

What about in personal life?

Marriage to my wife Dagmar, and step-fathering three lovely girls and not having any of them hate me. That’s a major achievement.

Any advice for young people interested in psychology?

Get involved in research early. Find some aspect of research that turns you on.

Thank you for your time, Dr. Bernstein.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Eric Mah Lifespan Cognition Lab Interview

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Lifespan Cognition Lab (Tier 2 Canada Research Chair Psychology Lab)

Publication Date (yyyy/mm/dd): 2016/08/03

Tell us about your brief background – education, family, and work.

My family is from Vancouver; I was born here but lived in the states for a good ~10 years before we moved back up to Canada. After that, the standard high school and first retail job before KPU. I have had the good fortune to have parents who have been willing to provide financial support for my education as well as professors who have given me opportunities to do field-relevant RA work throughout my undergraduate career. Through these professors I’ve been able to work on interesting projects, attend conferences, and draft and submit manuscripts.

Your main research interests are social and cognitive psychology. Why social and cognitive psychology?

I like the social and cognitive areas because they provide the frameworks to look at the beliefs and behaviours that dictate how people interact with each other in day-to-day life: attitudes and prejudices, influence and persuasion, fallacies, biases, and heuristics among others. I find fallacies (e.g., the gambler’s fallacy) and biases (e.g., attribution errors) particularly interesting because they offer some insight into why people make terrible decisions (and how we might prevent this). I also like these areas because they are broad enough that I have a lot of freedom to try out a variety of research questions.

Furthermore, you focus on topics of interest as these come into academic and intellectual purview. At the moment, this means the intersection between philosophy and psychology. Why the intersection between philosophy and psychology?

I have always liked philosophy; it asks the really big, fascinating questions and is conducive to really engaging debates and critical thinking. However, I have also wondered how relevant these philosophical questions are in everyday life. Along these lines, I did my honours thesis on how belief or disbelief in free will affects how people think about their life goals. For example, you might expect that reducing people’s beliefs in free will could cause them to view their goals as less under their control (spoilers: it didn’t). In future research, I’d like to look at how laypeople think about other philosophical questions—e.g., What is personal identity? What is the nature of reality? How much can we truly know?—and see how their answers influence everyday thinking and behaviour, if at all. Also, a lot of questions in philosophy are inherently untestable and probably unanswerable through philosophy alone so I’d like to explore them in a more scientific capacity.

You graduated from Kwantlen Polytechnic University with a Major in Psychology and a Minor in Philosophy. You are the lab manager for the Lifespan Cognition Lab of Dr. Daniel Bernstein. What tasks and responsibilities come with this position?

As the lab manager, I recruit and interview RA’s, buy materials for the lab, make sure lab research projects don’t conflict in terms of scheduling, coordinate lab meetings, handle website stuff and overall ensure things are running smoothly. Honestly, I don’t do a lot of managing; the Lifespan Cognition Lab is full of brilliant, hardworking, capable and independent RA’s who regularly design and direct full research projects under the supervision and guidance of Dr. Bernstein. It has been a great experience working with the team thus far.

You research risky decision-making from the same lab. What is the status of the research at this point in time?

I’m currently waiting on ethics approval for my first study on risky decision-making. I’ll be looking at how people make decisions on a gambling task when the stakes are fake money or smiley faces to see if different hypothetical stimuli affect risk-taking behaviour.

You research with Dr. Roger Tweed on positive psychology through the topic of faith in humanity. What defines “faith in humanity”? What is the research question? What is the status of this research?

One of the issues with faith in humanity is that it has been poorly defined (for the most part) in the literature. Dr. Tweed and I argue that faith in humanity is best defined as a focus on and tendency to see the good in people—their strengths and virtues. This definition is very similar to the central idea of positive psychology: a focus on promoting well-being rather than treating pathology, and we argue that faith in humanity should be a core focus of positive psychology. We’re currently working on writing this up as a review paper.

You research judgment/decision-making in gambling behaviour, too. What theme unites positive psychology with respect to faith in humanity, judgement/decision-making in gambling behaviour, and risky decision-making research within social and cognitive psychology?

I find them interesting! I can’t really think of any big theme that unites these areas other than the (very broad) fact that they deal with how peoples’ beliefs affect their behaviour.

What are the next steps for 2016 and in the years to come for you?

I’ll be going through the arduous process of grad school application this fall and will hopefully be starting on my Masters the year after that. Aside from that I plan to continue working with Dr. Bernstein, Dr. Tweed, and the rest of my KPU colleagues for as long as possible.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Cory S. Callies Lifespan Cognition Lab Interview

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Lifespan Cognition Lab (Tier 2 Canada Research Chair Psychology Lab)

Publication Date (yyyy/mm/dd): 2016/08/03

Tell us about your brief background – education, family, and work.

I ended up moving a few times during my teenage years due to my Fathers work. He has a career as a long-haul truck driver and lives in Alberta with my mom. I graduated high school at Langley Education Center (LEC), which is attached to Langley Secondary School. The school counselor at LEC encouraged me to attend a workshop on school counseling, which started my interest for psychology.

You are a third-year student at Kwantlen Polytechnic University with the intention to complete a Major in Psychology and a Minor in Counseling. Why psychology coupled with counseling?

The reason I am pursuing a minor in counseling is my interest in helping people. If I want to become an effective clinical psychologist, I need proper counseling skills. Well, a minor in counseling will not necessarily give me those practical skills, but it is a step in the right direction.

You are the project manager for the Lifespan Cognition Lab of Dr. Daniel Bernstein. What tasks and responsibilities come with this position?

As the project manager, I really work as a jack-of-all-trades. I am responsible for training new research assistants, scheduling, and recruiting participants for our study. Recruiting involves working with advertisements and calling perspective participants, I have a responsibility to make sure the project is on the right track, but it could not be done without the other research assistants, Dr. Daniel Bernstein, and Eric Mah.

You have experiences relevant to clinical psychologists with at-risk children and addiction. What are these experiences?

Growing up, I watched many of the families and acquaintances struggle with drug addictions, or broken families. At the time, I was a naïve child, so I did not fully understand what was going on around me. However, as I grew up, I had a real revelation on how the world works. I think that having real world experience in some of the issues clients are facing will be help me understand, and better treat them.

You want to help the ill, too. How do these experiences relate to clinical psychology and wanting to help the ill?

As a clinical psychologist, I intend to work in a hospital and help treat the mentally ill. Some forms of mental illness like schizophrenia, bipolar, and depression can have huge negative impacts on the lives of others. By helping to treat these serious mental illnesses, I hope to better the client’s lives, as well as the lives of their families.

You have research interests in autism spectrum disorder, addiction, and addictions counseling. What makes these interesting research topics?

I find it interesting that although we all have a brain, some small differences in them can cause such a massive effect. I want to be able to better understand others, and the issues that they face in life, and understanding how the brain functions is a good place to start.

In regards to addictions, I find it interesting that basic needs can be overlooked for non-essential drugs. People give up their whole lives to chase a drug, which is the sad reality that some people face every day, and I want to understand how to change these people for the better.

What role do the mentioned experiences with at-risk children and addiction, and the research interests in autism spectrum disorder, addiction, and addictions counseling align with the aim to enter graduate school in clinical psychology?

My original intention going into University was to become a school counselor. My school counselor really helped me, and I thought that by helping kids achieve their goals, I could positively influence their lives, and help them through difficult problems they face. Some of which could be family troubles, or drug addictions, even mental health issues.

After seeing the damages addictions and mental illnesses do to families, I decided I wanted to tackle the issue in a more direct matter. School counselors may fill a lot of their time with course selection, and not actual counseling work. That is why I aim to graduate with a degree in clinical psychology, so I can obtain the skills, and qualifications to work directly with mental illnesses, or drug addictions.

What are the next steps for 2016 and in the years to come for you?

I like to set goals for myself to complete that are simple and concrete, and that work towards future goals that may be broader. My goal for this year is to strengthen my research skills, by taking research methods and statistics. Statistics is one of my weaker points, and I would like to strengthen these areas, to better help my colleagues.

With everybody looking into taking the GRE’s I was also planning to brush up on my basics, to better prepare myself for the future. In the long term, I would like to start looking into potential advisors for my degree in clinical psychology.

It is a very competitive degree, and getting accepted into the program of your choice is difficult. If I can make a good impression on an advisor, I drastically increase my chances of getting into a program of my choice, with an advisor that shares the same interests as I do.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Amanda V. Tabert Lifespan Cognition Lab Interview

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Lifespan Cognition Lab (Tier 2 Canada Research Chair Psychology Lab)

Publication Date (yyyy/mm/dd): 2016/06/20

Tell us about brief background – education, family, and work.

My mother is Taiwanese, and my father is Canadian. I was born and raised in Taiwan until I was 11, and then I moved to Canada permanently to live with my father. I had forgotten most of my English by then (Chinese-Mandarin is my mother-tongue), so I ended up re-learning it with an English dictionary and some Harry Potter books (motivation can be unwavering when you’re desperate to know what happens next in a story). I finished high school a little later than the average educated-folks due to my language barrier, but there was nothing I wanted more than to go to school and learn psychology, so I pushed myself through high school while financially supporting myself – the work paid off.

Your research interest is in forensic psychology. In particular, the manner in which context can create cognitive biases and the impacts of these cognitive biases on the legal system. For example, the reliability of eyewitness testimonies and the possibility for cognitive contamination in forensic experts based on the context. Why forensic psychology?

I’ve always been fascinated with the intersection between psychology and the legal system – I want to work with those who are in trouble with the law. My main interest is in providing rehabilitative treatment in correctional facilities, but providing assessments, giving expert testimony, and evaluating competency to stand trial is also appealing to me.

With respect to, and between, cognitive biases, eyewitness testimonies, cognitive contamination, and the legal system, what unified theme contains the most fascination for you?

If I had to pick the one discovery in psychology that surprised me the most about the human mind, is just how delicate it can be to cognitive bias. And since the legal system is where I find psychology to be most stimulating, I prefer to study cognitive bias in people who work for or with the law.

You are an undergraduate at Kwantlen Polytechnic University and the Kwantlen Polytechnic Psychology Society. You research in Dr. Daniel Bernstein’s Lifespan Cognition Lab and Dr. Karen Parhar’s Crime Desistance Lab. How do these psychology ‘labs’ promote ability, knowledge, and skill development towards the research interest in forensic psychology?

If it wasn’t for these labs, I probably would never have discovered my passion for research –which is why they play a vital role in my academic progress. Of course it is important to attend classes, write papers and pass exams, but you are constantly putting your knowledge to work in the lab. Lifespan Cognition Lab was the first one I joined; it was Dr. Bernstein and the other research assistants who sparked my curiosity in research because they encouraged me to attend psychology conferences and to get actively involved with research projects. In Dr. Parhar’s Crime Desistance Lab, I get to sharpen my interviewing skills by talking to ex-offenders about their previous run-ins with the law and their reintegration into society. I believe these labs are absolutely essential for students to solidify what they learn in classes, and also to get ready for graduate school.

You work on a hindsight bias and confirmation bias project with Dr. Daniel Bernstein and Dr. Itiel Dror. What is the research question and state of the project?

Well, we’re still collecting data for the project, and since I’m only the research assistant, I’m not actually sure how much I can give away!

Regarding forensic psychology, the research with Drs. Bernstein, Parhar, and Dror, and research on hindsight bias and confirmation bias, what are the next steps for 2016 and in the years to come for you?

Well, I will be officially starting my honours program this September, and will complete it in the spring of 2017. I will still be a 3rd year student by the time the honours program ends, so I’m looking at graduation perhaps around early 2018. After that, off to work on my master’s degree. And after that, I will be looking at a doctoral degree. I know many people who cringe at the thought of the years to come after their bachelor’s degree – don’t get me wrong, I’m expecting some tears and coffee-addiction, but I absolutely love school, and cannot wait to bring it on.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

An Interview with a Welfare Food Challenge Participant David Kerruish

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): College Rentals

Publication Date (yyyy/mm/dd): 2016/11/03

In this post, youth blogger Scott chats with David Kerruish. David was born in Australia, but found home in Vancouver in 2011. He is a Strategic Management Consultant at Vancity, with degrees from Queensland University of Technology. This year, David took part in the Welfare Food Challenge.


How did you get involved in the Welfare Food Challenge?

I am involved with Raise the Rates through the community foundation. I heard about it the last couple of years. I thought, “My work is to find out what’s going on in the community.” I am deeply curious about it.

Knowing the purpose and meaning behind the campaign, I thought I should develop my own understanding by being a part of the campaign.

What have you heard from others that have been a part of it?

It was quite an experience. Most people found it challenging. All the way from approaching shopping with $18 per week to the shopping itself. The ability to function when perpetually hungry and malnourished comes with a sobering realization.

This is the way thousands of people live every week. We can check out at any point in time or after a week.

We have these welfare rates. They haven’t gone up in 9 years. I have been in Canada for 6 years. In my entire time in Canada, there’s not been an increase in the rate. I find that a little bit sad.

What was your own experience in being able to or trying to function in taking part in this, being hungry all of the time?

I am a management consultant. I do reading and writing a lot. I use my brain a lot. I found on day 4 that I was agitated, even within 48 hours. It was affecting daily function.

As I went further along, I could facilitate and be present in a conversation. However, I wasn’t able to concentrate, especially reading material. I kept thinking about eating. It was a constant cycle of planning for eating. It was not a pleasant experience at all.

What were some of the precautions others and you took before taking part in this?

I tend to be health conscious. It is making sure there’s a balance of having enough carbohydrates, proteins, mixes of vitamin and minerals as best I could. If I have some foods, it is making sure there’s the right balance.

There is no precaution, it is hard to prepare. I realize how privileged I am. It is not easy.

What are some ways fellow citizens can help others through things such as food programs for nutritious meals to eat everyday?

Food banks. I’m not sure if there is a mandate. I believe the opportunity is there for everyone to think about where they put their own money.

Are we supporting out local community with our choices in where we shop, where we spend our money throughout the day?

I think that’s more challenging because we live in a culture of instant gratification and immediate result. It may not have the immediate impact, but there’s the opportunity for everyone.

This is an annual event. How can people become involved?

There’s a lot of work you can do to support Raise the Rates by advocating for raising the minimum wage and the welfare rate. Getting involved in the campaign is one, I was conflicted in my participation, not only because I was the guy with a fast metabolism affected by it.

I engaged with somebody on Twitter, who is on welfare for 52 weeks of the year. She made a good point. Maybe, it shouldn’t be me or any of the other people that participated in the challenge. It should be people living in the state and without the opportunity to opt out.

That was my conflict. Supporting Raise the Rates is a great thing, I would encourage everyone to do that. If you think it is right for you, then advocate for the change, but also remain humble and realize thousands of people who have no choice but to complete the ‘Welfare Food Challenge’ every week.

Thank you for your time, David.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

British Columbia’s Responsibilities to Climate Change Action

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Check Your Head

Publication Date (yyyy/mm/dd): 2016/10/27

The Anthropocene, or the Capitalocene, is upon us, like a lumbering giant destroying Downtown Vancouver in its wake, especially for the collective global future to come very soon. British Columbia needs rapid action on transition to renewable energy source. Climate change is a global issue. By implication, it has national and provincial impacts, which means that British Columbia at large is impacted, too. British Columbians by being Canadians have responsibilities to the international community because Canada has responsibilities to the international community. Outside of the international responsibilities, there are individual choices as well. Lifestyle and policy voting are important. All factors and motions for sustainability matter.

We need to work to end carbon emissions as much as possible, as fast as possible, with transitions to renewable energies. We need to get away from fossil fuel sources in Canada, and British Columbia by implication. Individuals can vote for a carbon tax that can mean a national policy can reflect this. Governments function on the ‘will’ of the people. That means the consistent voting and activism. That’s how all change ever happens: through individuals getting together for collective efforts. There has been progress, but more needs to be done by us. One possible major solution is a provincial call for a price on carbon emissions, which can come in many forms.

There can be investments for massive public transportation that can reduce the amount of net carbon emissions by citizens within the province in addition to providing the needed infrastructure for the 21st-century. We can invest in a ‘Green Culture’ and a low-carbon infrastructure. There should be efficient vehicles with regulated standards. It can be expanded to other products consumers are buying.

Residents within British Columbia can travel in more efficient ways by using cars less. There are many options: taking more walks, riding a bike, taking the train, riding the bus, and so on. This may create problems for some high travel people. However, for others, and in fact probably most, it can be done. Through responsible, considerate, and conscientious decisions about transportation, we can reduce the net carbon emissions of all residents within the province.

Human activity is the main problem. The climate began to warm rapidly at the beginning of the Industrial Revolution. High hydrocarbon producing fuel sources are a problem. Energy sectors depend on them for sustained economic growth and activity. I say this in sympathy for the difficulties to make such transition, for the employees, the managers, the businesses, and the communities built largely around them. However, with the Anthropocene/Capitalocene epoch present before us, and with massive species extinctions happening, we do not have another choice about avoiding the outcomes of this problem.

We do have choices about the means through which to do it. We are lucky. There are many, many options on the table. Canadian industry creates 35% of Canada’s net greenhouse gases, which is quite a lot. Furthermore, small numbers of industries create most emissions. Things like oil and gas extractors are some of the largest contributors, which comes to about 38% of that 35% of industry.

The simplest solution to become involved: get educated. Education at the individual level with provincial assistance is one way to keep things moving forward. It will take all of us together, but depends on individual effort for oneself and in inspiring others. This can be done at the individual level by going to your local library or bookstore to find and read books that have relevant and reliable information about climate change and sustainability. Business people can incorporate the readings and knowledge into the business practices of whatever business you have. So this can be both short- and long-term with respect to implementation. There can also be intervention in the economy through tax.

A carbon tax is the typical term for it: pricing carbon emissions to incentivize governments, and provincial and local, to transition into the future energy sector. This can facilitate the incentives of movement towards a renewable economy and infrastructure across the province. These are some possible solutions. What will happen if we do not implement any possible solutions? There will be many negative effects, such as a negative effect on water sources. A world, or a province for that matter, scarce in fresh water can create tensions among communities and adversely affect health.

This is because water connects to both the food and the health of communities and individuals. It is the lifeblood of an ecosystem. For example, water quality, air quality, food quality, and so on, impact lung health, gut health, and so on. For those with children, this can affect their health as well. For those with community-oriented minds, this means one’s own health, as well as one’s neighbours, children, and grandchildren. In a broader sense of family, this affects the family of British Columbia. In that light, it both can’t and shouldn’t be ignored. The individual and provincial responsibilities form an interconnected system of responsibilities from individual self-education and provincial educational programs and everything in between. To flatter ourselves, this includes youth-oriented organizations such as Check Your Head through writing about topics of importance to current, upcoming, and soon-to-exist generations. Education is an act, but it is not activism. Education with an impact can be the catalyst. That’s where things begin. Individuals are inspired to act, make further impacts, and make the necessary changes.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Volunteer Stories: An Interview with Justin Rawlins

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Check Your Head

Publication Date (yyyy/mm/dd): 2016/10/11

As the Youth Blog Coordinator, Justin Rawlins has been an amazing part of our Check Your Head team over this past year. He was one of our 2015 Volunteers of the Year and we’re sad to say farewell to him this fall as he moves onto new projects.

In this blog post, youth blogger Scott Douglas Jacobsen chats with Justin about his involvement with Check Your Head.

How did you find us at Check Your Head (CYH)?

A friend sent me the callout for CYH’s Democracy Check campaign, which focused on engaging young people in BC through digital media in the build up to the 42nd federal election. People can check out the Democracy Check archive to see some of the interesting and creative work that emerged from that campaign.

After the election, CYH was looking for a blog coordinator. I had such a positive experience with CYH during Democracy Check, so I volunteered for the position. And that was a year ago.

What tasks and responsibilities come along with your position at CYH?

The blog coordinator is responsible for recruiting volunteer bloggers and then coordinating and editing submissions. Most submissions go through multiple rounds of revisions, not because they are poor or deficient in some way, but in order to encourage writers to grapple with their ideas a bit longer.

What is the content and purpose of the written work through CYH – by others and yourself?

There are multiple purposes, but the one that I want to highlight is CYH’s blog as a platform for young people across BC to showcase some of their thoughts on the most pressing issues of our time. I was pleased with the quality and thoughtfulness of the submissions that I received on topics ranging from technological change to migrant justice to poverty to gentrification and beyond.

Did your education assist in writing your own work and editing others’ work for the blog?

I was a teaching assistant during my graduate studies, which prepared me for email exchanges and written feedback. I also learned a lot from Tahia and Aleks (former CYH staff members) during the orientation for Democracy Check, especially on how to interact with volunteers, because both of them are excellent facilitators and educators.

Also, university exposed me to a lot of different thinkers whose work I find useful for making sense of the world. I was able to pass some of that along to the volunteer bloggers, such as directing people to Edward Said’s work on Orientalism and imperialism or Ananya Roy’s work on poverty.

What is your post-secondary education in?

I completed a BA at SFU in political science and an MA in sociology. My MA thesis looked at the interconnectedness of urban and rural issues in Ankara, Turkey, with a focus on wheat cultivation and mass housing. More recently, I’m completing pre-requisite science courses, with the aim of gaining admittance to a physical therapy program.

What are some impacts you have seen in BC from the work of CYH – at all levels?

So much of formal education, especially at the high school level, is sanitized and avoids uncomfortable topics or presents them in a neutral way that justifies or entrenches existing power dynamics. CYH does a good job of unsettling taken-for-granted assumptions and a good example of that is their recent Inclusion and Anti-Racism project.

Also, CYH works with other organizations engaged in important struggles, such as the BC Health Coalition. I mention the BC Health Coalition because they have been a key player in confronting Dr. Brian Day’s legal push for increased private health care, a push that would fundamentally undermine public health care in Canada. And CYH has an informative health care workshop that unpacks some of the issues surrounding health care in general and privatized health care in particular.

Where do you hope CYH goes into the future?

This isn’t specific to CYH, but I would like to see the rules surrounding the political activities of charities in Canada revised, so that charities involved in advocacy work no longer need to fear costly CRA audits. The current restrictions are nebulous and stifle dissent. I hope CYH continues to reach young people whose curiosities about the world are not necessarily being met through formal education. Young people are not apathetic–contrary to popular belief–but many do appear to possess a healthy suspicion about the old ways of doing things. CYH’s workshops and projects encourage young people to pursue their curiosities and imagine new ways of doing things. To paraphrase Paulo Freire: education changes people and people change the world. CYH will continue to educate and activate young people on social issues.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Should you join clubs at your university?

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): College Rentals

Publication Date (yyyy/mm/dd): 2018/02/21

Let’s say you are settled into the dorm, know the personalities that you will be dealing with for the next semester or longer, have become acquainted with the geography of the campus and can figure out how to plan your meals for the day and the class schedule alongside that too. What now? You have some extra time. You want to cram in as much undergraduate time into your own life as possible.

You have some time, but do not know how to spend it. Your friends are busy. You have done your homework, had lunch and the rest of the day is ahead of you. What do you do? You can look into clubs. If you look on the university website or the university student union website, then you can see the list of student clubs.

If you have trouble finding the list for the website, please look for an administrator or an assistance from the appropriate part of the university student union to help find the link. They are elected student officials, so they are beholden in service to you!

Once you find the right listing, and have time to look through them, you obviously have already decided that these are something worth pursuing by taking the time to go this far into the process – if not just for curiosity for what is one offer or for a peek into the campus culture.

But you can see the varieties of fellow students’ experiences with a potential offer for you. You can find offerings for varieties of faiths and non-faith groups. Whether Orthodox or Reformed Judaism or Humanist clubs, or debate club, a chess club, a video gamer club, a political club like Model United Nations, or a travel group’s club devoted to one of those “go see the Amazon” deals, and so on, the number will depend on the size of the student body and activity of the student community as well.

Do you want to become involved in the psychology community there? Then you need to look into the psychology society or association on campus because, maybe, you can find some connections into the research labs and other professional opportunities at the same time.

Should you be involved in the clubs on campus? You probably should. It can brighten an otherwise difficult academic experience with some variety in experience and may even benefit professional experience as well.

But once you made the choice, found the resources, and have chosen a club or few, how do you join and become involved? There is usually an email or a Facebook group with the possibility for direct messaging. If they do not have direct contact, you can always use those contact points to relay to the more relevant people responsible for membership within the group.

This is important to remember and can be an important life skill. If you do not have direct access to the right people, you can find your way to the right people with some effort and a little social finesse. From those valuable indirect contacts, you can then find the right people within the club.

Also, let’s say even after all of that time and effort, you find that you cannot find the right contact for the club or even a club that interests you. You just found another great area in which to contribute to the campus life.

You can take on a leadership role and then begin your own club. You simply a sufficient number of people signing on, a title and goal of the club, and then have to fill in the appropriate papers. Once filled in and submitted to the university student union, you can begin your own club and can then be that resource for others, who will try to reach you through email or Facebook. Try it out!

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Should you hire a dog walker?

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): College Rentals

Publication Date (yyyy/mm/dd): 2018/02/09

When it comes to having a pet, you always have the positives of having the pet, which is simply fun. Dogs are loving, compassionate, and adorable pillows with legs. You can’t not love them. They are as irresistible to love as much as Stevie Wonder’s voice. They are just soothing.

But they do come with some problem areas because they are living beings. They eat, drink, sleep, poop, and need daily exercise. If they do not get those, as with most beings, they go a little looney, especially if they need that exercise to get around and live out their days.

The big problems have been largely solved because so many people have dogs and love them, even treating them probably in most cases as another member of the family if not another child or sibling. Dogs are great and often well-loved.

You can get prepackaged food just for their specific nutritional needs, even treat wants. You can buy them collars and beds and leashes and other toys/accessories to help improve their quality of life. You can have a specific poop bag or shovel and bucket to manage the waste product of the dogs. You can buy them special beds for sleep. Through those, you have all of their needs met, except the need to be outside – which for most dogs is a definite need.

You basically check the box on dogs needing walking regardless of type and then read the fine print about “How much?” Some need a lot; some need a little. But nonetheless, the ability to be able to take a dog out can be a hassle as with other chores because they are chores.

That is where dogwalkers come in. You can go on walks or runs with the dog if you would love to get your own outdoors needs as a living, breathing being too. But if you do not have time for that because you work, as with many students, or because of classes and time constraints, even energy limitations, then you may seriously want to consider a dog walker to help you manage that chore, that responsibility.

You have responsibilities, but want the benefits of a friendly house pillow that barks. One of the best things to do then is to set some finances aside to either completely or partially help with the responsibility, out of care and concern and compassion for the dog, of walking the dog.

It doesn’t take much. You can put out an ad online or even within the campus community to hire someone to help you with your responsibilities to the dog. So, you can have some time to yourself, more flexibility with your work, or be able to attend the class without worrying about Pebbles.

It is one way that you don’t have to be stuck between a rock and a hard place getting help through a dog walker. And if all else fails, find a friend, or befriend and make a friend, someone who simply cannot help but gush poetic for animals in general – and hopefully dogs in particular, you can see if they can volunteer for the dog walking responsibilities, which does a favor for you and for them at the same time in a win-win.

You get more time. They get a dog for a bit. Whether you hire someone, or get help from a friend, you can’t go wrong with a dog walker to help take Rocky to the park.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

3 healthy breakfast meals

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): College Rentals

Publication Date (yyyy/mm/dd): 2018/02/09

You wake up, and want a meal, or simply even a snack. The fridge is full, but the contents are in pieces: damn. No prepared food: double damn. But you go to the internet and see this article…and you’re in luck! Scott’s here to help with some simple, healthy breakfast meals, morning snacks just for you:

The first idea is that if you have some oatmeal either in packets or steel cut. If you have the steel cut, it only takes some boiled water or a microwave plus some water. With the steel cut and boiled water, the process is a little bit lengthier, where I recommend a more in-depth way of doing it in about 20-30 minutes with a boil and then simmer (here).

Instant oatmeal is a little easier, as it takes water and the contents of the packets, which usually come with some extra sugar to sweeten the meal a bit more. Oatmeal is great and fibre-based breakfast for the morning.

Whatever means by which you take those in after cooking, they all have the same nutritional value – apart from the added sugar in the instant oatmeal – because they come from the same source. You can always add some sugar or honey if you want to sweeten the oatmeal some more, but, as with butter, it is extra calories and will be accounted for later either in the waistline or the diminishment of the total caloric allowance for the rest of the day.

Another healthy meal is not going to be a salad because this – granted a healthy meal but – not a quick morning meal. If you have the time, then the world is your oyster with the appropriate ingredients for a salad. The next meal on the docket would be a Seinfeldian trope: a bowl of cereal.

No, not you Fruit Loops, I am looking to the fortified and fibre-based cereals that have the healthy or good fats and the fibre content to make the meal worthwhile because, bear in mind, the more fibre and protein in a meal then the longer that you will feel full.

So, something like a bowl of Fibre One Original, Kashi Honey Puffs, or Kellogg Special K Protein, and others. Each of these can provide nutrition, whether vitamins and minerals, protein, or fibre, and can keep you going well into the later morning and early afternoon – just add a cup of Joe, or Joanne, (coffee) on the side.

The third one is a tiny bit complicated, but would be well worth it – as it can be both a meal and a snack. If you have some blueberries, or mixed berries, some low fat Greek yogurt, skim milk, and even a teeny bit of cocoa, then you have the makings of a nice smoothie.

Just add blender – I have that backwards, but you get the idea. So don’t despair, as the proper nutrition is right around the corner for you, and the proper meal is in the fridge when you get them; all you have to do is put it together, which, frankly, doesn’t take that much work…after all.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Grey is the new white

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): College Rentals

Publication Date (yyyy/mm/dd): 2018/02/09

Good Morning!

Grey is the new white. You can see that white t-shirts haven’t necessarily gone out of style on guys and the black suits with white undershirts aren’t disappearing anytime soon for weddings and even funerals.

But grey is still the new white. If you look at the winter fashion, there will be some white, but white is a summer weather. You know, the weird white pants on men and okay white dresses on women going to the Bahamas for an anniversary vacation. Those folks.

You can see it. But grey really is the new white, especially for early Spring and the previous period of a rather odd Winter. Grey is something that you might want to consider not only mixing into your clothing and style but also into your own apartment.

You could think about shades of grey to layer the design scheme. White has a tougher time doing that. Grey also has a certain ability to allow a room to breathe. It is a neutral, relaxing color. Nothing too elevated or chic, simplicity can be its own sophistication if done right.

And if you combine and contrast with a variety of other colors, the room may even feel collected while being spacious. And insofar as I know, the painting over a grey background might as well be painting over a blank canvas, which can make the repurposing of the coloring scheme at later times of – ahem – colorful inspiration.

Also, grey has a certain vintage feel to it in addition to being relaxing, neutral. You can think about the old black and white films and how they portrayed people.

Even if the people are colorful, like in parts of that movie Pleasantville, the grey looks good and can stand out.

Grey: versatile, lovable, and better than white, whether clothing or interior decor and design…grey is the new white.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Best Roommates through history

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): College Rentals

Publication Date (yyyy/mm/dd): 2018/02/09

You are looking for a place to take classes and so a place to live, but you don’t want to do it alone. As you’re looking at the various places to live on College Rentals, you nod off daydreaming about the possibilities of roommates. Who will I meet in my time in undergrad? You think about their possible quirks, good and bad, and what kind of compromises in personality you may have to make with them.

They’re worldly, but very messy locally – like the apartment. You can have great conversations but have to pick up after them… But what about in history? Who would be a great roommate for an undergrad in history?

Think, Abe Lincoln, everyone knows him or of him. What was his big trait? He was honest. If you had an honest and upright roommate like Abe Lincoln, how cool would that be? Someone you could confide in and feel comfortable expressing your innermost fears and biggest plans – who would give honest feedback. A confidante is someone worth having in your life, and even better if they’re your roommate. You would have an emotional security in person form.

Your mind may wander off into another domain like music. It drifts into the more modern era. You could be around this person when they are singing or rapping. Think about some of the biggest names now like Jay-Z or Justin Bieber, you could have one of the greatest lyricists or pop stars in the world right in your own place.

You would have Justin Bieber checking his Twitter and Facebook talking about all the Beliebers out there. Just a nice celebrity with a great, outgoing personality, you could have a lot of fun with someone like a Justine Bieber. Then with Jay-Z, you really could learn the ropes of how to hustle. Someone with a real gift for language and an acumen for business. Sharp on words and swift on negotiation, you could spend time learning how to do your own startup.

Another great person outside of honesty with Lincoln, an outgoing personality with Bieber, and learning about business with Jay-Z would be Oprah. You could talk well into the night about the issues ongoing in your dorm and relationship life. Imagine sitting down with your girlfriends trying to figure out what is going on with the cute guy in Anthropology class, then Oprah is there and she invites guests like Dr. Phil and Iyanla Vanzant to come in and give crucial life and relationship advice – and to figure out about the young man. Between the honesty of Lincoln, the positive extroversion of Bieber, business savvy of Jay-Z, and the social skills and advice giving of Oprah, you would be set for a college life of solid roommates.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

What to do when your apartment loses power?

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): College Rentals

Publication Date (yyyy/mm/dd): 2017/12/17

You’re blasting away the last article before winter break, hoping to head home as soon as possible, and then wish to run off to the slopes for some snowboarding or skiing, or off to the coffee shop for a specialty hot chocolate with whip cream: then the power shuts off.

You didn’t save the file for a couple of hours, don’t know what to do, and probably don’t even have a candle because you only moved into the apartment a year ago, even as early as last September. Panic.

Despair and Darkness.

What do you do?

Well, since that is a hypothetical, one of the first things to do would be to have the conscientiousness to prepare ahead of time with some materials such as candles, not just for romantic nights, lighters, manually chargeable flashlights.

Then there are the things to do if these kinds of accidents happen in any case, charge your laptop, if you have one, and your phone, so that if and almost inevitably when this does happen you have some digital entertainment to prevent boredom.

If you were working on your laptop and the battery isn’t terrible, then you have the battery power to help you finish the article and then send it off once the power is back on rather than losing the article altogether and having to restart once the power is back on.

For your phone, if you have some fun games, you could play them on the apps that you downloaded ahead of time, which can help with the boredom of no electronics during a power outage. You can get lost in Mario or some other game that can pass the time. Also, you could text friends if you have a good plan and then organize something while you all wait.

That’s really it. Be prepare, have alternative lights, get your storage units for relevant electronics in order so that you can be able to continue your work or be able to have some fun or organize some fun by yourself or with others. That’s it.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Top 10 dogs for apartments, let’s start from the bottom of the top 10

Keywords: apartment-friendly dog breeds, best dogs for small apartments, Basenji apartment dog, Beagle apartment pet, Border Collie apartment suitability

Author(s): Scott Douglas Jacobse

Publication (Outlet/Website): College Rentals

Publication Date (yyyy/mm/dd): 2017/12/17

Number 10 on my list is the Basenji. An awesome dog with lots of energy. A nice, compact dog for indoor folks such as ourselves. The coat is actually short and that is a big help while in an apartment. It is a good average starter dog for those without a lot of experience with dogs in their own place but still who love dogs to pieces.

Number 9 has to be the Beagle. What’s not to like? Small, cuddly, small coat, and almost looks like it was evolved for the indoors student. Not as excitable as a Basenji mind you, but, hey, maybe that’s your style.

The number 8 for me is the Border Collie. A friend of mine had two as a kid and they have a special place in my heart. They represent a dog for a small family, but have the levels of energy, cuddliness, and simply lovability of someone able to give them what it needs: food, water, and love.

7 is the Boston Terrier. “Terrifying,” said no predator, or prey for that matter, animal, ever. But cute indeed, and indoors, definitely more indeed. They’re only a slightly above a foot in height and weigh about 20 pounds on average. It is chaseable, feedable, and cuddleable. Get one!

Next to 6 is the Bulldog. Their hair is short, which is good for me because I am super, duper finicky about hair from dogs. It is unnecessary extra work, right? Then they’re tinier and weigh less, so there is a literally less surface area for hair to fall off of…I’m just sayin’. But! They won’t cause much trouble and are like the not-tough-looking but trying to be the tough kid in elementary school. They’re great.

5! Phew, already halfway there. I will make this almost an honorable mention because of their Taco Bell fame through the commercials: Chihuahuas. Pretty much the kind of dog that is like the car you first buy by saving money on the paint, so you go all white. Literally only a half to a ¾ foot tall and less then 10 pounds, tops. These dogs are built to be indoors because exactly everything outside could potentially kill them. They need protection, food, love…and did I mention your admiration for how they even survived this long?

Number 4 for me is one of the curveballs, but I did do some of the research and the Brussels Griffon is a cool dog. It is something of note to me because of the stature of such a small animal. They have a puff on their face that looks like a fur explosion from there nose outward. No joke, be Millennial, Google it. They are for those with a smaller dog preference with only an average amount of energy.

On the way to the top now with the top 3, I have to go with the Chow Chow. One: the name; if people ask, you can say, “Oh, that’s Mow-Mow. He’s my Chow Chow.” Two, or if you don’t want to have fun that way with the adorable little pup, you could keep in mind their obedience, reasonable energy, and decent – did I say cuddleable? – size.

Number 2, and I won’t cop out with a tie, I love the Daschund – which is a little nobler in tone than the “Wiener Dog.” It is a lovely dog, loyal, somewhat bright, and hysterical when it runs around the house. They won’t leave too much fur around and they are tiny, only 5 to 9 inches at the shoulder, so you could, technically if this is a concern, save money on their food bill.

The top spot dog for an apartment. The lab, I have a chocolate lab, which is a special item in my own heart because he is way, way, oversized at 110-130lbs depending on his patterns of hungry. I call him “Lunchbox,” affectionately. He is old and falling apart. But he’s been a fabulous investment.

Built to love and last. They come in multiple colors too, which is helpful and can be a good thing if you’re picky about the coloring of the pup. He makes life bright at the price of food, water, and some petting. Easy to maintain, good for big and small apartments, and very easy to train and manage as a pet. Nothing wrong with them, really.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Does your college credit score affect your apartment?

Keywords: college student credit score, student credit score and apartment rent, how credit score affects apartment rental, building credit in college, college credit score tips

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): College Rentals

Publication Date (yyyy/mm/dd): 2017/12/17

You’re off to college. You pay the rent. You buy foodstuffs and make your meals. You gather student debt in the process of becoming a more educated member of the population. But then a creeping problem begins to rear its head as you start to end your undergraduate training, the spectre of a bad credit score.

As students in college or university, or trade school, we should keep in mind the possibility of a bad credit score, or a good one for that matter, while in training. First of all, what is it? How do you measure it?

A credit score is the credit rating, or grading, of a prospective debtor. An evaluation of you as a potential risk for debt. What is your worth to this individual or institution, typically a bank, in lending money to you?

There is a formal ranking for this. No need for specific details, but you can Google, Bing, or Yahoo it to gather some more information on that particular matter. More generally, the debtor is given the score based on a number of variables, come from them, in order to assess their financial risk.

“Will this individual be able to pay back their debt to me, the debtor?” that is the fundamental question. The consequences of life as a modern student can lead to bad credit while in university, so as to cripple your credit rating as you leave university.

You may be juggling finances, school courses, work, various familial and friendship even relationship commitments, but this is another concern as long-term as some of them because a credit rating can forecast accessibility to financial support through debt in the future.

The answer to the opening query is “Yes.” So, you best get your finances straightened out. Because there are some identifiable pressure points for risk. You should not apply for multiple accounts at once.

You need to have a payment history where you actually pay for your things. So, whatever account you get or card you use, you should use that card frequently in order to build a good credit rating. it shows reliability over a long period of time. That goes to the point of credit rating being a long-term investment.

Not only have an account history, but one showing payments of any – well – payments on time and in full. You should become an authorized user on your parents’ card as well as be on the lookout for the best and most reliable roommates, if you have any, as possible – look for the Big Five trait conscientiousness. Do not co-sign with your roommates.

Finally, protect both your own identity and the relevant intimate information you may have. By focusing on some of these pressure points, you can protect your credit score or rating and your own economic future, which is important even in university.

And even if you’re not an economics major!

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Read the fine print, the importance of really reading your lease

Keywords: read the lease fine print, importance of reading your lease, understanding lease agreements, tenant rights and responsibilities, apartment rental fine print

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): College Rentals

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

Fine print, it’s not as magical as peanut and butter, artificial and intelligence, or God and complex. But it is certainly a two-word phrase worth its weight in ink.

For the young or the immature at heart, the important crux of critical thinking enters with our own money finally invested into something…including apartments or places for rent in general.

As a binding legal document, a lease is the basis for renting; the foundation for a yes or no on stipulated terms behind a rental between a landlord (sometimes Satan, as with Ace Ventura) and their tenant (you).

The fine print is the part of the lease about specific nitty-gritties. And it doesn’t start there. It starts at a single distinction based on time between two types of these written agreements of which we are assumed to be signatories.

One is shorter term. The other is longer term. Rental agreements are a kind of lease you could say but only as short term versions of them set for a one-month or few month period.

A formal lease is longer, including six months and up. That makes rental agreements six and under in months. You need to pay close attention to those details in either of them because these will say, ‘Not allowed pets. This is expected behaviour or is the code of conduct. And not just of the tenant, the landlord has responsibilities as well.’

‘These are the names, first, middle, and last, of this apartment’s occupants.’ And so on. Not an easy or particularly exhilarating read, but a need, nonetheless. The Devil really is in the details, especially regarding the security deposit and how the darn thing will be used up.

The security deposit typically is used for the purpose of fixing damage that happens by the tenants, which amounts to money the tenant pays up front.

But this money *is not* a payment; it is a lending. The money is lent by the tenant to the landlord “in the case that…” I hope that’s clear.

Here’s another angle. If my friend spent all his money on a newer car, and is afraid of potential damages to the car when I borrow it for a month (analogy to a rental agreement), let’s say, then I sign a contract in the fine print stipulating that I will pay x dollars upfront at the beginning of the agreement for me driving.

x is paid to my friend in the case that I damage the car with reasonable expectations of damage (here’s the critical thinking bit, right?) to that previously agreed upon “reasonable” amount of damage. If not, then the money is paid back from the car renter (landlord) to the tenant (me, the driver) at the end of the contract or the month, or whenever it is stipulated in the contract. Make sense?

There’s lots of stuff like that. You have to be savvy. I suggest using more in-depth resources by simply Googling, Binging, or Yahooing the relevant key terms for more articles and information.

Or you can always get advice from a trusted confidante, mentor, or advisor.

You could save yourself stress and a couple hundred bucks. Sorry to sound like sad, but, “Be careful.”

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Online University Life

Keywords: online university living, college student housing tips, online university lifestyle, university student life online vs campus, flexible course intake online university

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): College Rentals

Publication Date (yyyy/mm/dd): 2017/12/01

If you are like me, a university student or someone in college, you have to figure out a few things about living and sustenance. Where will I live? What will eat this morning? Where will I return to once I’m done with classes?

All of this is extraordinarily important. College life or university living involves, well, a place to live. Depends on your situation and the university, for example, you can live on campus or at home. You can take courses at an online university or a bricks-and-mortar university.

For my own situation, I have to take a unique perspective because I take courses at an online university. At this university, there are multiple points of intake for courses. I can apply by the 10th of the prior month and then start taking classes on the first of the next month. For example, I can begin applying on February 10 of the year and then take courses on March 1 of that same year.

It is extraordinarily flexible for a student such as myself. I suspect the same for others, such as those who may be parents. I am not, but this is likely factor for those other students. There are decreased costs, e.g. not having to buy a car, pay for insurance, pay for gas, or have to deal with the lost time involved in travel to and from the university grounds.

So, if you are going to be getting the college apartment, and if you are taking online classes for an online degree, then the best option may be any option anywhere for a place to live.

Because you can take the courses from anywhere, so you can select any living situation, whether with others or alone, at the best price.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Do you need cable?

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): College Rentals

Publication Date (yyyy/mm/dd): 2017/11/23

Here’s a question for all fellow college goers: do you need cable? My short answer is no. It is a bit of limb to go out on, kind of a shocker, but I want to convince you: it is not a necessity, so not a need and only one want among many. Not because you don’t need it necessarily but have it as such a want as to seem like a need. Now, you can have access to YouTube and other sources of media for cheap or even free. So why not go for the free stuff or the cheap entertainment?

If you think that you need cable, then you’re probably living in the 1990s, which is around the time that you were probably conceived, e.g. Street Fighter was big and the boy band members were the hot new items (Growl). I would pitch an idea that you don’t need cable but you do need entertainment. Life would be relatively boring otherwise.

That entertainment can come in multiple forms. It can come from the concert; it can come from bowling; it can come from board games with friends. It can come from moderate and responsible drinking. It can come from various sports hobbies such as skiing, snowboarding, kayaking, running, tennis, and so on.

There are lots of things to do. The queue can seem endless. The boredom of twiddling thumbs in life, while waiting for the next exam, is not a possibility but an inevitability to be gotten through. That’s why entertainment is a need and many forms of it high-level wants.

Cable is meant to provide some form of entertainment. But it is a passive and low-level form of entertainment, especially for a time in life when you actually have the ability to partake of higher levels of physical activity. So why not take advantage of that greater range of possibilities? Don’t be a couch potato, unless you want to look like one.

Besides, these physical activities are all free for the most part, except for equipment cost. Just a bit of time, some friends, and a friendly competitive spirit to take the edge off the day to be put into a fun competition. Get out, breathe the air, play some hockey or go for a walk and talk while drinking coffees and window shopping with your girlfriends. And turn the darn television off for a bit. If not for you, then for me on behalf of you.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Tips to keep your apartment smelling fresh

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): College Rentals

Publication Date (yyyy/mm/dd): 2017/11/14

You wake up. You’re tired. You rush to make coffee, run out the door, and scrape by the timer to get into a class at the right time. You clock out, come home, and just have enough energy for food and then go to bed. We’ve all been there.

The problem is your place can amass garbage, messiness, and begins to stink. So what do you do? Well, here are some door tips for the stinky place, most of which are disappointing in their banality and in their requiring work.

Tip one: keep tidy as you can. Messiness is the single biggest source of stench in my experience. When your clothes are piling up, the stench botch is as well. So be mindful of the laundry, including bed blankets and other things bound to stink.

Tip two: do the dishes. Dishes can pile up easy. I would recommend taking the farmer approach. There’s always manure. That needs to be picked up and shoveled out, daily. Make it a routine, it’ll become less exhausting. The place will be less messy with fewer dishes and will not only smell less in the kitchen but also look better. Aesthetics can psychologically take away from the sensation of the stench.

Tip three: get an odor neutralizer for the bathroom. Bathrooms, let’s face it, are horrifying. A place to shave and groom and pluck, to put on rouge and lipstick, and to excrete. It’s just an awful, gross admixture that also is quite obviously a place in deep need of stink-be-gone. When you go to the bathroom, you can use a normal spray to neutralize any potential smells, just leave it in an obvious place. Also, it can be a simple thing for guests to use too, which, as students, is common happenstance.

Tip four: buy a vacuum cleaner. The floor, like clothes and the sheets, can build up unpleasant odors, which require regular upkeep. If you have wood floors, get a sweeper or some equivalent for it, you won’t regret it. You could also look into a robotic floor cleaner if you want to invest in one to save you time.

That’s not it but it is a start, so get to it!

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Women’s empowerment in the sustainability industry

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Beam Magazine

Publication Date (yyyy/mm/dd): 2017/03/09

Solar Sister eradicates energy poverty by empowering women with economic opportunity.

Scott Douglas Jacobsen: The empowerment of women is a global goal enshrined in the Sustainable Development Goals (SDGs), in particular SDGs #5 (gender equality) and #10 (reduced inequalities). One major area requiring immediate implementation of long-term solutions is renewable technologies for sustainable development. Women are making strides in the renewable and sustainable technology sectors, as well as in the sectors of business, entrepreneurship and innovation, working to develop solutions to the one of the biggest crises facing the global population: climate change. The Beam asked two women leaders in the renewable and sustainable technology sectors about bringing women into the male-dominated sustainability industry and the industry’s relationship with women’s empowerment.

What is the most effective means of involving women in sustainability and renewable energies?

​Antonella Battaglini: I actually think that we need women to move into other areas beyond sustainability and renewable energies and bring their expertise and perspectives into the highly male dominated energy sector. Sustainability, despite major progresses, still remains a minor factor in industry development and strategies.

Only a few companies are making sustainability a fundamental pillar of their short- and long-term strategies and operation. So what is the most effective means to increase the number of women in the energy sector in relevant and leading positions? I do not believe that a quota can do the job although it may help to change mentality over time. I think we need to train women to be active and strong board members, and to increase their resilience in tough environments which are often contradictory with women’s family lives.

Barbara Buchner: It is positive that the issue of gender equality is now being taken seriously by many international organizations that are focusing on sustainable development and improving access to clean energy. The Paris Agreement explicitly recognized that action to address climate change should respect, promote and consider gender equality, which is a positive step forward. Similarly, mainstreaming gender equality into climate action is now a top priority for many bilateral and multilateral aid organizations, including the World Bank.

This high-level, political focus is of course welcome and to be encouraged. The challenge now is to ensure these goals and objectives filter down to action on the ground, and that gender impacts are considered and addressed in a meaningful way (rather than just a ‘tick box’ exercise). Training will be key — as this calls for a new model of development. Similarly, it will be vital to involve women and women’s organizations in stakeholder groups and consultations, and on steering committees of projects, so that they can bring their strong local knowledge to bear and to ensure the potential impacts on women are acknowledged and addressed.

Jacobsen: What is the relationship to women’s advocacy, empowerment, and rights to sustainability and renewable energies?

Antonella Battaglini: Women may have a reconciling role in society and the energy sector: they have been deprived of power over centuries and have developed interests that stretch more into the future. For example, they feel the urge to protect the environment for the well being of their kids in the future. While society is changing fast, a lot of times women still don’t acknowledge or use the power they actually have due to societal taboos and religious constraints. Sustainability is where they have found a space to grow without threatening the male dominated status quo. For a revolution, it will take much longer, I am afraid.

Barbara Buchner: Energy access and energy poverty affects both men and women in developing countries but the impacts for women are often more severe. Women are often responsible for many household activities including cooking and household and community energy provision.

Without access to modern energy services, women and children can spend most of their day collecting fuel, preventing them from pursuing employment, education, and other opportunities to improve their livelihoods. At the same time, indoor air pollution from cooking from coal, wood, charcoal or dung affects the health of women and children in particular. The World Health Organization (WHO) estimates that women and children make up the majority of the estimated four million annual deaths caused by indoor air pollution.

Therefore, improving access to clean energy can have a dramatic impact on women’s’ health, empowerment and ability to take up economic opportunities. Furthermore, efforts to improve access to clean energy can benefit hugely from the involvement of women. Women often have strong local knowledge and know-how about sustainable resource management in the local community and their immediate households. Conversely, failure to involve women can lead to increasing inequality and implementation of less effective projects and initiatives.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

How Online Censorship is Being Mapped in Real-Time

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Topical Magazine

Publication Date (yyyy/mm/dd): 2018/06/27

As the spread of technology, especially communications technology, continues its march, the distribution of accessible information has swollen. With more of us using social media, such as Facebook and Twitter, the internet has become the new battleground for ideas. However, this media transformation has witnessed a groundswell of attempts by governments globally to censor information it deems threatening to national security and/or blasphemous (no name but two examples).

A notorious example of censorship was recently reported by American magazine Wired, which explored the controversial case of The Awami Workers Party in Pakistan, a new left-wing party many expected to jolt what has become a stagnant political climate in the South Asian country. Nevertheless, with July’s election beckoning, things took a worrying turn, mirroring global trends, when a series of reports materialised that people couldn’t access websites of opposition parties, including the Awami Workers Party.

Pakistan ranks low in freedom, and it has a long history of internet censorship, being ranked ‘not free’ in Freedom House’s ‘Freedom on the Net’ report for 2017. In the early 2010s there was a ban on YouTube lasting more than 3 years. The country also blocked Facebook and other Web sites, targeting content deemed threatening to national security and/or blasphemous.

The Pakistan Telecommunication Authority, a government of Pakistan agency responsible for the establishment, operation and maintenance of telecommunications in Pakistan, has been responsible for banning legions of sites in the country. A notable example is the website of Muttahida Qaumi Movement (MQM), a secular party in the country, which has faced various attacks from the Pakistan Army. What is becoming apparent is that free expression for opposition parties in Pakistan to mobilise politically is increasingly in peril.

Nighat Dad, a Pakistani digital rights lawyer and activist, has worked tirelessly to stem the tide of internet censorship in her country. Aware of the dangers that online censorship in the country poses to democracy, she looked to the civil society group called NetBlocks for help. The civil society group works to collect evidence to assess the censorship of internet content.

Knowing full well the dangers of censorship, a worry that former US President Harry Truman noted in the 1940s, Dad is aware that once a government is committed to the principle of silencing the voice of opposition, it has only one way to go. That government becomes, as Truman posited, one engaged in “increasingly repressive measures, until it becomes a source of terror to all its citizens and creates a country where everyone lives in fear.”

The Founder of NetBlocks, Alp Toker, has stressed that the procedure used by the civil society group is quite simple. When reports are received that a website or platform is being censored, he passes on tracking tools to those affected by the blocks. The most simple of those is the web probe, which is activated by clicking a link on a browser and used to confirm reports of blockages and locate the extent of the censorship. The probe accesses any number of preset domains – which can include social platforms like Facebook and Twitter and messaging apps. The scans return a list of banned sites, including which areas.

“These are people from their own community standing up to collect evidence about something that is affecting them personally, and their right to free and fair elections,” Toker stated. “These are people from their own community standing up to collect evidence about something that is affecting them personally, and their right to free and fair elections.”

Netblocks also has a differential tool providing it the ability to operate remotely, identifying instances where the internet has gone down completely or tapered substantially. The tool was used to pinpoint shutdowns in Kenya’s controversial elections in 2017, including the Catalonian independence referendum in October, in which 4,000 and 5,000 people experienced an internet blackout during polling.

Always scanning for bloackages, NetBlocks also has a network of always-on hardware probes. In Turkey, for example, Toker has a slew of hardware probes directly plugged into routers across the country. In countries where NetBlocks has less presence, there are usually a few  probes, sufficient to warn when a big website disappears offline.

NetBlocks has also gone so far to develop a tool that estimates the cost censorship is having on a country’s economy. NetBlocks estimated that the total cost Sri Lanka’s economy after it shutdown WhatsApp and Viber was as high as $30 million (£22.6m). Moreover, it estimates that censorship incurred a whopping total global cost of $2.4 billion, and across 10 African countries they led to loss of $237 million USD over 236 days.

The Cost of Shutdown Tool (COST) will cover shutdowns affecting social media, key content platforms and full Internet blackouts using key indicators relating to the global digital economy.

Built around a methodology devised by the Brookings Institution, the tool estimates economic cost of internet shutdowns, mobile data blackouts and social media restrictions using regional indicators from the World Bank, ITU, Eurostat and U.S. Census.

Focusing squarely on Turkey in the coming future, especially after the country’s controversial June election, Toker says that things are changing. “The most egregious and most broadly harmful problems have been resolved,” he says. In the coming years, however, with various countries such as Pakistan, Russia, Turkey and Ukraine declining their internet freedom, as reported by the Freedom of the Net Report, Toker and Netblocks will surely be at front line of censorship reporting. “If we don’t act now, shutdowns and restrictions of access will continue to rise and the economic cost will increase over the next few years. At a time where developing countries can benefit the most from Internet access for economic growth, education and health, we cannot let this situation become the new normal.”

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

5 Science-Backed Tips to Boost Your Creativity

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Topical Magazine

Publication Date (yyyy/mm/dd): 2018/05/07

New research continues to shed light on the remarkable ability for the brain to adapt and function better. Magnetic Resonance Imaging (MRI) has been a useful tool for scientists in this respect. For example, scientist Adam Green, director of the Georgetown Laboratory for Relational Cognition and president-elect of the Society for the Neuroscience of Creativity (TSFNC), is leading a team looking into how the brain can be “zapped” to boost creativity. What they have shown us is that the brain is remarkable in thinking outside of the box, but it takes both effort and time.

These are five science-backed, easy tips for better creativity:

1. The brain as a muscle – use it!

One of the first things is that the brain, like any other organ, acts like a muscle. It improves with practice. To improve the creative functions of the mind, you need to practice.

“Creativity isn’t made out of a magical fairy part of the brain,” Green cautions. “It’s essentially using all the same tools that go into doing everything else … but applying those tools in creativity-specific ways.”

Starting with something small is useful, such as writing Haiku poems, or trying out an instrument, or even creative writing. These help get the creative muscles flexed.

The positive side of the mind as a muscle is the ability to build, improve, and maintain high performance. Green points to an “age-old adage” in neuroscience that “cells that fire together, wire together”. In other words, the more you use your brain, the stronger the connections. The negative side is the ability for improvements, if not maintained or developed, to get lost.

2. Creativity needs order

You simply need to get it into shape. A rigid routine may help some with creativity, but what is needed is a creative activity at a rigid time.

“As strange as it sounds, creativity can become a habit,” says creativity researcher Jonathan Plucker, PhD, a psychology professor at Indiana University. “Making it one helps you become more productive.”

Creativity may best function for some in an environment restricted in time and space. That time and place becomes a space for planned imaginative activities. It could be visualisation, typing, painting, playing an instrument, and so on. You need to make this a routine while allowing space for open-mindedness.

3. Change the space or the time

Something that may help some more than others. Rather than a rigid routine, you can take advantage of a change of space or time to boost your creativity. Keep one rigid; make an alteration in the other.

“You want your physical and social surroundings to change,” says Robert Epstein, head research psychologist at the American Institute for Behavioral Research and Technology. “If it’s the same old stuff on the walls and your desk — and the same people you’re talking to — that’s not necessarily good for creativity.”

If you opt for a coffee shop, a beach front, or a library instead of a home station, then that is good. The point is to experiment and find out what works best given your skills and preferences. Some people need the constant hum of conversation that a coffee shop gives. Others need absolute silence from a place at home or at a library. But you could switch from mornings to evenings or from the outdoors to the indoors and so on.

4. Find the new to make the new

New ideas can come from new activities and observations away from our comfort zones. Do you spend a lot of time indoors? If so, take some time to go outside and explore nature, look at the flora and fauna. You can check out other surrounding areas to see the wildlife and gain new insights into other species. Why not go to new events, dances, wine-tasting, food conferences, science and technology symposiums?

“New ideas come from interconnections among old ideas,” says Epstein, who employs an exercise titled “the experts game” to demonstrate this. In the exercise a few people in a group with knowledge of a vague topic give 5 minute lectures. After learning about certain topics, such as the history of watches, everyone conjures up at least three ideas for new products or services.

These can stimulate new observations about the world around you. These new observations can then sit in the back of your mind until that prime time to incorporate them into creative productions.

5. Record, record, record

Recording ideas can be the basis for creativity, especially through richer, and richer records over time. The records reflect you at different times in life. Much creativity can come from the combination of your different selves.

If you have an idea, write it down. As people age, the number of creative ideas they acquire doesn’t necessarily slow, but they tend to capture fewer of them.

“Capture now, evaluate later,” says Epstein, who says his research has shown over and over again that capturing your new ideas is likely the most valuable aspect of boosting creativity.

So, exercise your mind, have order, change place or time if need be, try to find new things and knowledge to create new things, and record material worth recording to have a repository for future creative productions.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

3 Ways New Technology Will Transform Us By 2030

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Topical Magazine

Publication Date (yyyy/mm/dd): 2018/04/18

More companies than ever are investing in exciting technology, such as artificial technology, that promises to change the way we live. 

Where will the world of science and technology lead us by 2030? Companies today are investing in exciting innovations, such as brain-machine interfaces and artificial intelligence, that will guarantee that our lives will transform exponentially in the future.

Companies such as Elon Musk’s Neuralink, Facebook, and DARPA are investing in how artificial intelligence (AI), the internet of things, and other technologies can better our lives. Such exciting technology makes not only for a more humanistic future but also a trans-humanistic future.


1. Body Augmentation

The coming years will see various body augmentation capabilities, enabling humans to be smarter, stronger, and more capable than we are today. This includes better abilities to learn. Insofar as general intelligence comes more from genetics, IVF will be better. Genomes and the abilities of organisms will be better understood. There could be selective gamete, egg and sperm, cell selection for different traits. Parents would have unparalleled control in child selection. Genome manipulation techniques are working on this.

Again, it will become cheaper, more precise, and better over the next 5-15 years. Not only wearables and implantables, but we could also have whole-body suits. For the military, there could be exo-suits to augment physical strength and endurance. Or the military could become for the most part autonomous.

Lifespans, by one metric, will go beyond normal human averages. In the next 5-15 years, the rich will take advantage of technology revolutions around us. Fortunately, the cost will decline, meaning that more of us will have access to it. This includes things such as wearable technologies.

People thought about chips implanted in the body, which sounds super futuristic. But think about heart pacemakers, Parkinson’s pacemakers in the brain, and so on. There are artificial insulin pumps in place of pancreases. Simple hearing aids too. These improve the lifespans of human beings. These wearables and implantables, let’s call them, are now and will be more user friendly in the future, better and at a lower cost.

What if we understood the operations of the human brain and we make it a computer code? It is not a person, but something like a personality without a body. That means the ability to replicate and transfer the brain’s computations to computers. That means a safeguarding of the mind into the far future. The business models will change. The wearables, the implantables, the augmentations, and the replications will change us. How will we relate to one another? Not only now in our speculations, but also in the coming future. However, are we wise enough to wield this power? Do we have an ethic to help us navigate these possible futures?


2. Faster, Transferable Thought Processes

One of the most exciting technological advancements is wearable and implantable brain-machine interfaces (BMIs), such as Elon Musk’s Neuralink, Facebook, and DARPA. These promise to radically transform the ways in which we communicate with one another. BMIs will change the way we type, the way we speak, etc. Providing us a means of communication that is at the speed of thought, it promises to relay our thoughts in truly unbounded ways. Facebook founder and SEO Mark Zuckerberg has described the following scenario: Today, when we share our vacation experiences, we upload photos and videos. With BMIs, I can share my full sensory and emotional vacation experience with my friends and family


3. Changing Societal Values

With huge advances in technology impacting almost every facet of our lives, there will be increased philosophical debates concerning how we should be shaping our lives. What should we be striving for? Is it a more happy society, a more intelligent one, or something different?

Given that we have the power to enact such realities, some ideals will take priority over others. An example: if the US decides to use technology that makes its citizens stronger and more intelligent, will other countries follow suit? These debates tap into the fulcrum of what it means to be human and what we should be valuing. Suffice to say, there will be considerable repercussions depending on what ideals are prioritised over others.

Are you ready to be a superhuman? Would you be willing to have your brain’s computations replicated and transferred to computers? If technology promises one thing in the future, it is that fundamental questions about what it means to be human takes centre stage.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Conversation with Richard May (“May-Tzu”/”MayTzu”/”Mayzi”) on “Identification: to Wake Perchance to Dream” and “Roast Pigeon”: Co-Editor, “Noesis: The Journal of the Mega Society” (7)

 

 

 

 

 

 

 

 

 

 

 

Interviewer: Scott Douglas Jacobsen

Numbering: Issue 29.A, Idea: Outliers & Outsiders (24)

Place of Publication: Langley, British Columbia, Canada

Title: In-Sight: Independent Interview-Based Journal

Web Domain: http://www.in-sightjournal.com

Individual Publication Date: February 15, 2022

Issue Publication Date: May 1, 2022

Name of Publisher: In-Sight Publishing

Frequency: Three Times Per Year

Words: 1,762

ISSN 2369-6885

Abstract

Richard May (“May-Tzu”/“MayTzu”/“Mayzi”) is a Member of the Mega Society based on a qualifying score on the Mega Test (before 1995) prior to the compromise of the Mega Test and Co-Editor of Noesis: The Journal of the Mega Society. In self-description, May states: “Not even forgotten in the cosmic microwave background (CMB), I’m an Amish yuppie, born near the rarified regions of Laputa, then and often, above suburban Boston. I’ve done occasional consulting and frequent Sisyphean shlepping. Kafka and Munch have been my therapists and allies. Occasionally I’ve strived to descend from the mists to attain the mythic orientation known as having one’s feet upon the Earth. An ailurophile and a cerebrotonic ectomorph, I write for beings which do not, and never will, exist — writings for no one. I’ve been awarded an M.A. degree, mirabile dictu, in the humanities/philosophy, and U.S. patent for a board game of possible interest to extraterrestrials. I’m a member of the Mega Society, the Omega Society and formerly of Mensa. I’m the founder of the Exa Society, the transfinite Aleph-3 Society and of the renowned Laputans Manqué. I’m a biographee in Who’s Who in the Brane World. My interests include the realization of the idea of humans as incomplete beings with the capacity to complete their own evolution by effecting a change in their being and consciousness. In a moment of presence to myself in inner silence, when I see Richard May’s non-being, ‘I’ am. You can meet me if you go to an empty room.” Some other resources include Stains Upon the Silence: something for no oneMcGinnis Genealogy of Crown Point, New York: Hiram Porter McGinnisSwines ListSolipsist SoliloquiesBoard GameLulu blogMemoir of a Non-Irish Non-Jew, and May-Tzu’s posterousHe discusses: satori; attachment; a small “i” and a big “I”; intellectual analysis; “But I Hunger and Thirst…for the taste of Vagueness”; circularity; “Dogen Practice”; “Roast Pigeon”; the vagueness; the circularity; a particular, characteristic vague talk in the online chats; and the pigeon.

Keywords: Alfred Richard Orage, Blavatsky, Gautama Buddha, Gurdjieff, James Webb, Jean Klein, J.G. Bennet, P.D. Ouspensky, Richard May, satori.

Conversation with Richard May (“May-Tzu”/”MayTzu”/”Mayzi”) on “Identification: to Wake Perchance to Dream” and “Roast Pigeon”: Co-Editor, “Noesis: The Journal of the Mega Society” (7)

*Please see the footnotes, bibliography, and citation style listing after the interview.*

Scott Douglas Jacobsen: “Identification: to Wake Perchance to Dream” is a woeful story, sort of. What is “satori”? 

Richard May[1],[2]*: I speak with no official authority about the Gurdjieff work, you should know. None …

I’m not sure that I’ve ever experienced satori. Maybe … But if I have, then I cannot describe it in any case.

But off the top of my head it is an altered state of consciousness (the term satori comes from Zen Buddhism, of course) in which everything is directly seen to be just the way it is in the present moment  — When running by the Charles River in Boston once or twice after long 40-minute runs everything looked like it was just the way it should be! The chattering mind had stopped. I just saw … it was somewhat ineffable … “Suchness,” tathata in Sanskrit. The Buddha is called tathagata, “one who has thus gone.”

People in the online chat groups would kvetch endlessly that they were “identified.” In any spiritual practice the goal is the practice, period.

Jacobsen: What exactly is meant by an “attachment” in this non-philosophy philosophy?

May: Oh, I was talking about online chats in the Gurdjieff work. After 10 or 15 years of being in “the work,” intelligent people did not have a clue as to the meaning of “self-remembering,” a very important fundamental concept of G.I. Gurdjieff’s teaching. Gurdjieff had an injunction that recognized that everyone was going to die, so people must be helped along the way, “The Fifth Being Obligation.” But after 10 or 15 years “in the work” intelligent chat participants often did not have a clue what self-remembering meant!

Gurdjieff’s pupil, J.G. Bennet was recognized as brilliant and he knew both Gurdjieff and Ouspensky, his foremost pupil. He travelled to Gurdjieff’s home and even met Gurdjieff’s father. Bennet read All and Everything, Beelzebub’s Tales to his Grandson 11 times and did not understand it! Where does that leave a person lacking Bennett’s advantages?

In addition after many years the pupils in my chat group were told that the teacher’s teacher had said to his pupils “in the work” that we have a “life time of errors in Beelzebub’s Tales to correct.” How could one understand this writing, All and Everything, the Gurdjieffian Bible, without knowing what the innumerable errors are? This tome was translated and written by committee, not by one person, not directly by Gurdjieff, himself. Belatedly you are told that it is riddled with errors. But Gurdjieff himself had what he called the Fifth Being Obligation. Everyone is going to perish and we don’t know when, so there is an obligation to not waste people’s time.

I was satirically contrasting attachments in Buddhism with identification in the Gurdjieff work. There is a saying in Buddhism that “Original realization is marvelous practice.” The meaning is that the practice is the goal. There is no Buddha, no path, no enlightenment. Just meditate. Follow the path.

Jacobsen: The distinction between a small “i” and a big “I” is implicit in the test with the smaller “i” in the identification and identity. Is this distinction purposeful, or am I seeing a ‘there’ that’s not there?

May: Test? Did you mean text?

We are all always seeing ‘a there that’s not there’! Was that a wave or a particle that just walked by? Often small i refers to the individual fictional ego-identity and big I to the ground of being, itself, the individual wave in the ocean and the ocean, itself.

Jacobsen: Why does intellectual analysis interrupt the potential attainment of satori or enlightenment? 

May: Intellectual analysis is fine during cognition, but not so much during a meditation practice. (Often people have random thoughts, but do not actually think in any case.) Having thoughts is fine, just let them pass. Patanjali defines Yoga as the “Cessation of the modifications of the mind-stuff.” No or less internal mind-chatter is Yoga.

Jacobsen: What is meant by “But I Hunger and Thirst…for the taste of Vagueness”?

May: Gurdjieff wrote of individuals who “hunger and thirst after truth.” In the Gurdjieff chats there was a plethora of vague talk. Vague talk is not truth. I was mocking what generally occurred in the online chats.

And there seemed to be no evidence-based research on the practices of attempted self-remembering (i.e., being present to oneself in the body, emotions and intellectual mind simultaneously) or on “sitting,” one of the Gurdjieffian meditation practices. But the work was claimed to be scientific.

Jacobsen: There is a circularity, sort of, to the path from analysis to not really analyzing to more analysis. Is this reflective of our constant intellectual meanderings away – and away and away, again – from satori experiences?

May: Yes, more or less. I was satirizing the attempted use of analysis to understand why there was endless analyzing. —  Just watch your mindstream of thoughts, your bodily sensations and emotions. The practice is the goal. There is no Buddha, no Dharma (law), no Sangha (community)!

Gautama Buddha was not a Buddhist, Abraham’s mother was not Jewish, hence Abraham wasn’t a born Jew, Jesus wasn’t a Christian and Gurdjieff was not a Gurdjieffian.

Jacobsen: The final quote from “Dogen Practice” states, “Original realization is marvelous practice.” Why is there no definitive distinction between realization of awakening and its cultivation?

May: To have such a distinction would get in the way of realization, create an expectation, make awakening less likely!

Jacobsen: “Roast Pigeon” continues, a bit, with some of the same ideas from “Identification: to Wake Perchance to Dream” “taste” and “vagueness.” What is the association between the vague and the gustatory in these two publications?

May: Gurdjieff said something to the effect that one cannot expect a roast pigeon to fly into one’s mouth in the Gurdjieff work. By this he meant that one must make an effort, constant effort. Work takes effort. It’s not a sinecure.

Jacobsen: Why must the vagueness be stolen?

May: Nothing can be given; Nothing will be given, by the teacher or by Gurdjieff. In Yoga, the Yoga is the effort, not some position. One must steal the truth.

Jacobsen: There’s the circularity in this one, too, with “being in question of being in question” or “pondering pondering.” Are most of our thoughts circuitous-ish? 

May: I was again just mocking the endless vague talk in chat groups about “pondering and being in question.” Must we ponder pondering? Can we question being in question? And ponder being in question? … staining the fragments of silence … “You are the space between your thoughts,” Jean Klein.

Jacobsen: At one point, the amorphous is juxtaposed with the precise in the phrase “certain vague talk.” A certainty in the vagueness, this seems paradoxical, so… traditionally May-Tzu – looking at the other side of the partition to apprehend the whole as with the silence between sounds, background & foreground. The fragments of silence are some of the “Stains Upon The Silence.” Glenn Gould talked about the silence between notes or the gaps in notes – and higher harmonics – as rites of passage in a way. He, so it seems with you, see ‘both sides’ if this can be conceptualized, as such. What do you see as “stains” in the silence?

May: By “certain vague talk” I mean a particular, characteristic vague talk in the online chats, not anything to do with probabilistic certainty.

Jacobsen: Also, what is the pigeon, and why roast it?

May: According to a Google search: “Roasted pigeons have been a well-known delicacy in France since the 16th century.” I didn’t know this, but it makes sense as a context for Gurdjieff’s saying. Truth and moksha (liberation) are not going to fly into your mouth effortlessly.

After decades “in the work” there are individuals who cannot cease smoking or lose weight. Yet unification of one’s being is supposed to be a fruit of the Gurdjieff work. Gurdjieff himself was an obese cigarette smoker with chronic bronchitis for thirty years, according to sources.

Gurdjieff’s most excellent pupil, P.D. Ouspensky at the end of his life was an alcoholic, or nearly so, and completely disillusioned with the system of the Gurdjieff work. He said that nothing can be achieved without the “higher emotional center” and we don’t know how to use the higher emotional center. The title of Ouspensky’s book In Search of the Miraculous was originally intended by Ouspensky to be Fragments of an Unknown Teaching. Fragments … Unknown … The publisher, however, chose the former title. Perhaps that tells us something. My teacher didn’t mention the fate of poor Ouspensky, for some peculiar reason.

Now some people remain “in the work” for more than fifty (50) years, which Gurdjieff would never have allowed. Some individuals today make a career out of “being in the work,” exactly as Ouspensky made a career out of the work, finally lecturing in London.

In The Fourth Way Ouspensky states that there are “no institutions associated with the Fourth Way,” Gurdjieff’s path. What then is the Gurdjieff Foundation, if not an institution? Ironically Gurdjieff’s own system predicts that this would happen. In the relative world everything turns into its opposite, a loose paraphrase of the relevant ideas.

By contrast Alfred Richard Orage left Gurdjieff and the work. After Orage died, Gurdjieff called Orage his friend, a epithet he rarely used, and implied that Orage had “created a ‘soul’” by saying that he hoped he went straight to ‘paradise’.

As someone said to me in a chat group, “The work doesn’t work, but I don’t know anything better.” He also said, “Human beings f*ck up everything they do and Gurdjieff did too.” I asked him what he meant by that and he replied, “You’ll have to figure that out yourself.” I already had.

Gurdjieff said “Believe nothing, not even yourself.”  — The Harmonious Circle by James Webb is an excellent book on the Gurdjieff work. Webb suicided.

Yet I think that there is much of value to be extracted from the traditional wisdom and psychological teachings of G.I. Gurdjieff, e.g., that humans are unconscious automata most of the time, rather than conscious unified beings with free will. We are incubators or wombs for the creation of a ‘soul’, which can survive bodily death. But the precious diamonds are often found lying deep in dung.

And “Most people can’t hear gray.” — May-Tzu

“To know means to know all. Not to know all means not to know. In order to know all, it is only necessary to know a little. But, in order to know this little, it is first necessary to know pretty much.” — G.I. Gurdjieff

Appendix I: Footnotes

[1] Co-Editor, “Noesis: The Journal of the Mega Society.”

[2] Individual Publication Date: February 15, 2022: http://www.in-sightjournal.com/may-7; Full Issue Publication Date: May 1, 2022: https://in-sightjournal.com/insight-issues/.

*High range testing (HRT) should be taken with honest skepticism grounded in the limited empirical development of the field at present, even in spite of honest and sincere efforts. If a higher general intelligence score, then the greater the variability in, and margin of error in, the general intelligence scores because of the greater rarity in the population.

Appendix II: Citation Style Listing

American Medical Association (AMA): Jacobsen S. Conversation with Richard May (“May-Tzu”/”MayTzu”/”Mayzi”) on “Identification: to Wake Perchance to Dream” and “Roast Pigeon”: Co-Editor, “Noesis: The Journal of the Mega Society” (7)[Online]. February 2022; 29(A). Available from: http://www.in-sightjournal.com/may-7.

American Psychological Association (APA, 6th Edition, 2010): Jacobsen, S.D. (2022, February 15). Conversation with Richard May (“May-Tzu”/”MayTzu”/”Mayzi”) on “Identification: to Wake Perchance to Dream” and “Roast Pigeon”: Co-Editor, “Noesis: The Journal of the Mega Society” (7). Retrieved from http://www.in-sightjournal.com/may-7.

Brazilian National Standards (ABNT): JACOBSEN, S. Conversation with Richard May (“May-Tzu”/”MayTzu”/”Mayzi”) on “Identification: to Wake Perchance to Dream” and “Roast Pigeon”: Co-Editor, “Noesis: The Journal of the Mega Society” (7). In-Sight: Independent Interview-Based Journal. 29.A, February. 2022. <http://www.in-sightjournal.com/may-7>.

Chicago/Turabian, Author-Date (16th Edition): Jacobsen, Scott. 2022. “Conversation with Richard May (“May-Tzu”/”MayTzu”/”Mayzi”) on “Identification: to Wake Perchance to Dream” and “Roast Pigeon”: Co-Editor, “Noesis: The Journal of the Mega Society” (7).” In-Sight: Independent Interview-Based Journal. 29.A. http://www.in-sightjournal.com/may-7.

Chicago/Turabian, Humanities (16th Edition): Jacobsen, Scott “Conversation with Richard May (“May-Tzu”/”MayTzu”/”Mayzi”) on “Identification: to Wake Perchance to Dream” and “Roast Pigeon”: Co-Editor, “Noesis: The Journal of the Mega Society” (7).” In-Sight: Independent Interview-Based Journal. 29.A (February 2022). http://www.in-sightjournal.com/may-7.

Harvard: Jacobsen, S. 2022, ‘Conversation with Richard May (“May-Tzu”/”MayTzu”/”Mayzi”) on “Identification: to Wake Perchance to Dream” and “Roast Pigeon”: Co-Editor, “Noesis: The Journal of the Mega Society” (7)’In-Sight: Independent Interview-Based Journal, vol. 29.A. Available from: <http://www.in-sightjournal.com/may-7>.

Harvard, Australian: Jacobsen, S. 2022, ‘Conversation with Richard May (“May-Tzu”/”MayTzu”/”Mayzi”) on “Identification: to Wake Perchance to Dream” and “Roast Pigeon”: Co-Editor, “Noesis: The Journal of the Mega Society” (7)’In-Sight: Independent Interview-Based Journal, vol. 29.A., http://www.in-sightjournal.com/may-7.

Modern Language Association (MLA, 7th Edition, 2009): Scott D. Jacobsen. “Conversation with Richard May (“May-Tzu”/”MayTzu”/”Mayzi”) on “Identification: to Wake Perchance to Dream” and “Roast Pigeon”: Co-Editor, “Noesis: The Journal of the Mega Society” (7).” In-Sight: Independent Interview-Based Journal 29.A (2022): February. 2022. Web. <http://www.in-sightjournal.com/may-7>.

Vancouver/ICMJE: Jacobsen S. Conversation with Richard May (“May-Tzu”/”MayTzu”/”Mayzi”) on “Identification: to Wake Perchance to Dream” and “Roast Pigeon”: Co-Editor, “Noesis: The Journal of the Mega Society” (7)[Internet]. (2022, February 29(A). Available from: http://www.in-sightjournal.com/may-7.

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Conversation with Tor Arne Jørgensen on Nuclear Armaments: 2019 Genius of the Year – Europe, World Genius Directory (5)

 

 

 

 

 

 

Interviewer: Scott Douglas Jacobsen

Numbering: Issue 29.A, Idea: Outliers & Outsiders (24)

Place of Publication: Langley, British Columbia, Canada

Title: In-Sight: Independent Interview-Based Journal

Web Domain: http://www.in-sightjournal.com

Individual Publication Date: February 15, 2022

Issue Publication Date: May 1, 2022

Name of Publisher: In-Sight Publishing

Frequency: Three Times Per Year

Words: 3,918

ISSN 2369-6885

Abstract

Tor Arne Jørgensen is a member of 50+ high IQ societies, including World Genius Directory, NOUS High IQ Society, 6N High IQ Society just to name a few. He has several IQ scores above 160+ sd15 among high range tests like Gift/Gene Verbal, Gift/Gene Numerical of Iakovos Koukas and Lexiq of Soulios. Tor Arne was also in 2019, nominated for the World Genius Directory 2019 Genius of the Year – Europe. He is the only Norwegian to ever have achieved this honor. He has also been a contributor to the Genius Journal Logicon, in addition to being the creater of toriqtests.com, where he is the designer of now eleven HR-tests of both verbal/numerical variant. His further interests are related to intelligence, creativity, education developing regarding gifted students. Tor Arne has an bachelor`s degree in history and a degree in Practical education, he works as a teacher within the following subjects: History, Religion, and Social Studies. He discusses:  atomic weaponry for the future trajectory of the world; the story of the Manhattan Project; the Americans reluctant to enter into the war with Germany; the anti-nuclear proliferation movements; main governments with nuclear weapons; the reduction and preventative capacity of nuclear armaments; nuclear arsenals acted as deterrents; historians who specialize; the Treaty on Open Skies; the current context of nuclear issues; the Intermediate-Range Nuclear Forces Treaty (INF); President Vladimir Putin and (former) President Donald Trump; the implications for international nuclear safety; the Nuclear Nonproliferation Treaty (NPT) and the Comprehensive Nuclear Test Ban Treaty (CTBT); nuclear-weapon states and non-nuclear-weapon states; some important terms and concepts for future treaties; the main motivation for the treaties; Hypothetical scenario; the opposing case; Einstein; the Doomsday Clock; the systems; nuclear waste; and these nuclear issues likely remain with us.

Keywords: Cold War, Einstein, Franklin D. Roosevelt, genius, Germany, IQ, Manhattan Project, nuclear war, Tor Arne Jørgensen.

Conversation with Tor Arne Jørgensen on Nuclear Armaments: 2019 Genius of the Year – Europe, World Genius Directory (5)

*Please see the footnotes, bibliography, and citation style listing after the interview.*

Scott Douglas Jacobsen: Next, we’ll talk about the nuclear armaments of the modern world now. With the splitting of the Uranium atom in 1938, the directionality of the world changed forever. The power to destroy en masse with minimal means at the hands of a few became available. Hiroshima and Nagasaki as the civilian centers’ victim to the American atrocities of dropping thermonuclear weaponry on other human beings in the midst of war. What seems like the crucial importance of the creation of atomic weaponry for the future trajectory of the world?

Tor Arne Jørgensen[1],[2]*: If one understands you correctly and I think I do, then the focus hereby is on the ability of each sovereign state to produce weapons of mass destruction in order of increased self-security by means of affirming their targets with higher accuracy, through missiles with longer distances capabilities, more destruction capability, in order of a total fear policy through pure desire to create a feeling as mentioned of self-security by their own want for position of sovereignty.

Jacobsen: A single coerced-into-writing-letter by Einstein to then-President Franklin D. Roosevelt set forth the Manhattan Project. How is the story of the Manhattan Project told in professional political historical circles? Duly note, Einstein was not involved in the Manhattan Project. He was a pacifist or had pacifist tendencies.  

Jørgensen: The letter that Einstein signed came at a time when the war was thrown into a state of total chaos. The world was to face its worst enemy to date, with galloping inconsistencies at any cost and by any means. Germany and their desire to develop nuclear weapons that had potential global dominance that we all at the time witnessed then and up through the ages in terms of what the United States let Japan’s two regions undergo in hope of ending World War II with regards to both Hiroshima and Nagasaki in late summer of -45. Racing to be the first to either end or start a war is equally wrong and that is what Einstein knew all too well and should later regret.

Einstein’s voice and fame was a key factor to ensure President Roosevelt’s ear and further ability to follow the advice given for the launch of the Manhattan project. A concerted effort to halt the domination of the Third Reich. Einstein was a pacifist in his belief in the impact of war on peace. But as I previous stated that everyone knows, war never leads to peace. Einstein was all too aware of this, whether they intended in the name of good nor evil. Leo Szilard applied to his former teacher Albert Einstein to get the impact needed in that he and the Hungarian physicist Eugene Wigner together could carry the signature that would be the fortification of the transition within the nuclear age and thus change the world balance for all time to come. The age of nuclear deterrent in the hope of world peace had now begone.

Jacobsen: Why were the Americans reluctant to enter into the war with Germany? Why did they eventually choose to enter into it?

Jørgensen: There are many reasons why the United States did not go to war against Germany, but what is most clear is the divided opinion after failed policies after WWI. The League of Nations and its outcome, furthermore the Great Depression, the despair of all the lives lost in the aid of other states at their own massive expense of human life, and to add an enormous economy expense made the United States divided in its privates to participate in World War II. The idea is, in short, that the United States takes care of its own interests to secure as well as strengthen itself by way of self-preservation.

Grounds for participatory engagement by the United States are clear, the attack made by Japan on Pearl Harbor December 7, 1941.

Jacobsen: In reflection on the aforementioned, this means, still, America is the first and only nation to drop thermonuclear weapons on civilian targets on purpose. That’s a horrifying thought. How has this haunted international relations and politics, and helped the anti-nuclear proliferation movements?

Jørgensen: The devastating force that was confirmed by the United States’ use of nuclear force to end a war against an unjust state that Japan was and still is, the aftermath was all too clear. The memories and images that are burned into all our minds can only be understood as an eternal warning against repeating such a terrible deed to ever be repeated. The terrible destruction is all too clearly documented as the right obstacle to repetition and as a catalyst for the anti-nuclear movement.

The list to repeat this even now almost 80 years later will probably be deterrent enough to follow the current picture for the next 80 years further as well, one must at least choose to believe. The political agenda is then unchanged in its opinion to refrain from all use of nuclear weapons in warfare, and it is further believed that this is also not on the waning front of the world community, no to nuclear weapons will continue to advance for full force against disarmament of this type of mass-destroying weapon. The world has plenty of other material that can more than probably do the same benefit if one can put it that way.

The balance of power throughout the Cold War, the rearmament that was then all too clear and which crippled Russia economically, so that only the United States remained as the one clear superpower and by that changed a worldview that made the United States probably the most feared and the most hated authority, a world police whether the rest of us liked it or not. This has probably driven many of the other states to produce their own nuclear weapons to even out the differences, and possibly face the United States on their own terms. This is clearly not a stabilizing factor for securing world peace, nor the opposite, but it is perhaps what works best for everyone sitting on total power through fear of what the other person may or may not do.

Jacobsen: The main governments with nuclear weapons with readiness capacity known include Russia, the United States, France, China, the United Kingdom, Pakistan, India, Israel, and North Korea. What responsibility does this place on those Member States in the United Nations?

Jørgensen: There is a binding agreement or desired agreement on disarmament under the United Nations Convention of; disarmament, manufacturing and/or any testing of nuclear weapons by the member States and non-member states, also a non – aggression act towards any member state by use of nuclear weapons in any sense. This agreement act is being held to a certain extent but as we see today, North Korea is once again in the process of testing launches, not of nuclear weapons but you get the picture.

Jacobsen: What larger international responsibility is placed on all Member States, defined as such, including non-member observer states Palestine and the Holy See, for the reduction and preventative capacity of nuclear armaments?

Jørgensen: International prohibition and common front against all use of nuclear weapons in the application of sanctions against if any member state should take an upgrading path or non -member states that take the same course of action, this to prevent any form of a “final” nuclear war if one can call it that.

Jacobsen: During the Cold War, the nuclear arsenals acted as deterrents via duopoly of military giants locking proverbial ‘horns’ while retaining a mutual want of survival or non-annihilation. In the current era, if a headcount of the aforementioned Member States, we have 9 major national actors. For Russia and America with 90%+ of the global nuclear arsenals, what responsibilities lie with them, in particular?

Jørgensen: The power that lies with Russia and the United States is to focus on disarmament, to be able to be a stabilizing factor for world peace, to be able to act as a champion for bridge building through the re-creation of weapons of mass destruction through a re-creating forum by the renewal of increased clean power for everyone’s best rather than destruction to everyone’s worst. These two countries are responsible for holding both the East and the West in order to maintaining the status quo, i.e. the balance of power, but should in my opinion rather lead the way towards a new world environment of pure clean energy for everyone.

Jacobsen: How do historians who specialize in the matter view the August 2nd letter of Einstein?

Jørgensen: As I am not an expert according to the specific topics here, it seems to me according to what material is available, that a blurred lines can be removed to ensure transparency between the proper agencies. This can again be applied so that a recommendation from Einstein could again ensure that then President Roosevelt would convey thus present a guarantee that the request is fulfilled as intended.

Jacobsen: What is the Treaty on Open Skies?

Jørgensen: Proposal by Eisenhower in 1955 and expanded later in 1989 by Bush senior, including a joint signature of voluntary participating states, allowing aircraft from other states to fly into one’s own airspace to create transparency of other states’ military activities. There are 33 member countries from NATO and the Warsaw pact that was concluded March 24, 1992. Further comes the agreement on Passive quota which is the number of observations that a state is required to accept from other states, and active quota which are the actual observations to be carried out of by foreign states.

This is a great safeguard with regards to secure evidence to a large extent against the armament of nuclear weapons. Norway has today committed itself to 7 flights in accordance with the terms of agreement thus to ensure that our own military does not put itself in an active rearmament situation. This of course also applies to the extent that we have a lot of NATO exercises towards the border with Russia, something they been known to have repeatedly opposed verbally at top government level. There is also a lot in the media about high level diplomacy between Norway and Russia according to the topics mentioned here.

Jacobsen: What is its relevance to the current context of nuclear issues?

Jørgensen: Will highlight here the obstacle of increased military commitment by the development of nuclear weapons, which has been uncovered in Iran over the past 10 years. Furthermore, it has emerged that North Korea has built up its nuclear arsenal, which is very regrettable for overall world security.

Jacobsen: What is the Intermediate-Range Nuclear Forces Treaty (INF)?

Jørgensen: The 1987 agreement between the United States and the then Soviet Union and their respective presidents Reagan and Gorbachev, in which the agreement consisted of disarming medium-range missiles armed with nuclear warheads. This made it possible to abolish an entire category of weapon systems towards a safer world, whereby global stability was more aimed at mutual trust through mutual understanding of brotherhood and not through fear spreading propaganda of upscale nuclear arms.

Jacobsen: Why did President Vladimir Putin and (former) President Donald Trump pull out of it?

Jørgensen: The short version is that the United States believed that for several years Russia had violated the agreement signed in 1987, by trial testing regarding missile category thus a clear violation of the signed mutual agreement. This was the reason why the United States withdrew from the agreement. Russia, for its part, has repeatedly denied the allegations in a statement issued stating “Similar, baseless allegations concerning Russia’s intelligence have been made more than once.”

Jacobsen: What are the implications for international nuclear safety given the progress from its inception in 1987 and destruction in 2019?

Jørgensen: The implications of the breach of agreement go back to a kind of “Cold War” scenario that Putin says in the media today with regards to the NATO allies a look back at the uncertainty about nuclear war that covered the world for decades. What is happening today between Russia and Ukraine is inevitable in this context, as war is once again on the doorstep of all of us with unforeseen consequences.

Jacobsen: How important were the Nuclear Nonproliferation Treaty (NPT) and the Comprehensive Nuclear Test Ban Treaty (CTBT) for global geopolitical stability?

Jørgensen: The idea behind these two programs for testing nuclear weapons in space, on land or under water, and disarmament to change the focus from weapons status to a source of clean energy towards a climate-focused society, is all well and good. The only problem is that some of the most powerful and best equipped states choose to say A but not B, they are initially friendly and shows a hint of partly agreement that these are good programs to join, but when the balance of power is changing, well countries like Pakistan will not nor India join when the other party does not want to.

Furthermore, as I said, the United States has joined part 1, but not part 2 of the agreement program, that is, signed with not committed, and then it carries back to the start again. Letting go of power, thus seeing a possible loss of that power for those countries that look upon themselves as gamechangers on a global scale, or see the profits promoted by the gains of nuclear technology, will not yield the obvious gains in either long term or short term. Finally, this is about power security were to let go of one known scenario outcome to give into a new and unknown one may seem like an insecure draw of cards to make; thus the result is already given in advance.

Jacobsen: For the categories of nuclear-weapon states and non-nuclear-weapon states, how might future treaties utilize such terminologies to clarify intents, obligations, responsibilities, and rights?

Jørgensen: By putting pressure from the non-nuclear states onto the states that have nuclear weapons to ratify their plans for the obligation to disarm, limit, transform and secure the waste in safe storage facilities. Will also point out that Norwegian Physicians Against nuclear weapons (NLA) national branch of the International Physicians for the Prevention of Nuclear War (IPPNW) is actively working for the disarmament of nuclear weapons. We are working well in cooperation with the Norwegian authorities to put pressure on the states that are hesitant to commit to a disarmament plan.

This done so that the commitment can enable a reducing unintentional for a safer future. The fact that private organizations in collaboration with non-nuclear states can, to the extent they can, influence enough for change to take place is then the best answer one can give me here about bonds, and active responsibility through pressure from external factors.

Jacobsen: What might be some important terms and concepts for future treaties to consider for improved deterrence capacity frameworks?

Jørgensen: To have a steady balance of power in the world between two dominant actors as during the Cold War between USA and Soviet Union, with the intention that none of the actors was willing to annihilate the world. This balance of fear should not determine the world of tomorrow in the hope that we can continue to live in peace.

The fact that nuclear military power today when we only have this one planet to live on should, in the undersigned opinion, not form the basis for living in peace. The fact that extended use of a missile defense system by the USA as an extended deterrent, and accelerator for the exercise of the terrorist balance. Not to mention terrorist organizations and their role in influencing the current balance of power in any negative direction to end today’s existence.

Jacobsen: What is the main motivation for the treaties? Do these treaties seem to work in increasing the level of safety?

Jørgensen: Self-preservation, and no I do not think so, not as a clear intent of global stability.

Jacobsen: So far, we have talked about the NPT, CTBT, INF, and TOS. There are a bunch of others including SALT I, SALT II, START I, START II, START II Framework, SORT Moscow Treaty), and New START. There are many covering different dynamics of the nuclear issue. Hypothetically, let’s pretend the entire world framework for nuclear deterrence in the form of treaties is shredded, what happens?

Jørgensen: Today, one still sees that the need for protection through deterrence through the possible use of nuclear weapons is as relevant today as during the Cold War. Countries such as North Korea, Russia and China are investing more and more to secure their own national status as a nuclear power to reckon with if any events occur that could possibly shake one’s statuettes.

It is pointed out by various groups that are in favor of disarmament of these types of weapons around the world that today’s society is overdue for a change in security conditions where the nuclear power has lost its role. Finding fully automated weapon systems, we turn our gaze to space and those who may bring this that may threaten our existence as a species. But just look at NATO, which can largely be described as a nuclear alliance, no, the age of nuclear weapons is not in decline, no not in any way, quite the opposite in fact as I see it. So, to sum up, do we need nuclear weapons today, yes maybe more now than ever before? This brings me back to the question of origin, “what happens if all the treaties are shredded”, I guess a complete global fire sale of governing security.

Jacobsen: Let’s take the opposing case, the INF is reinstated, NPT, CTBT, INF, TOS, SALT I, SALT II, START I, START II, START II Framework, SORT Moscow Treaty), and New START remain and others begin to build on them. What happens to the nuclear issue?

Jørgensen: A continuation of the status quo, possibly an increased status of the status quo.

Jacobsen: Ideally, what would happen in regards to the nuclear issue stability as deterrence or elimination of the nuclear option throughout the world, or some other option?

Jørgensen: Some outcomes of what has been mentioned above does not at present time seen as a possible deviation of possible events. But this does not mean that a third alternative cannot arise that has not yet been anticipated and that may or may not tip the scales away from the two mentioned outcome, i.e. an unknown outcome.

Jacobsen: Einstein, unbeknownst to many, was a key player in the prevention of the attempts at manufacturing and stockpiling of nuclear armaments. He argued for a supranational authority as a deterrent because he considered the bomb inevitable. What hasn’t been instituted, which could act as another bulwark against guaranteed mutual annihilation from nuclear war?

Jørgensen: An overarching body. What is meant by that, well today it is left to the nuclear states not to comply with the plan of attack. Where deterrence is the one reason for not attacking and endangering the lives of all of us. If then the UN, or NATO, as a function is in the mindset the overriding body so as not to hand over all responsibility to the individual country.

There are many supreme bodies that can try the individual country’s decisions and at best reverse decisions that violate human rights and so on. What if when it comes to the danger of nuclear war, that the deterrent factor is dropped from the individual country and is overruled by a common union for the preservation of these weapons is set up. Could such a common international body be tested faithfully? It’s the only thing I can think of that power relinquishes – every single country and is protected under a community that most likely does not allow the use of nuclear weapons ever again.

Jacobsen: Human beings made this problem. Human beings must solve this problem piecemeal, probably. What can move the Doomsday Clock dial farther from midnight in the midst of strongmen political gamesmanship, and direct attacks on an international rules-based order and on the rights-based global system of governance?

Jørgensen: Through global cooperation for a safer everyday life, overthrow of standing directives, further by a common front on both sides. Change basic structures through global cooperation, but all this is just utopia.

Jacobsen: There have been a number of instances in which the systems controlling much of the nuclear arsenals have failed with the implied consequence as the annihilation of the human species if not for human intervention. One was the NORAD computer chip malfunction, or more than one in fact. The Cuban Missile Crisis was another. The SACPNORAD communications error yet another. The training tape accident of 1979 was still another. Still another, and on home turf, the Norwegian rocket accident along the northern border of Russia, which plunged into the ocean. Why, if the nuclear are to be kept, should the systems be modernized simply for safety reasons?

Jørgensen: The use of nuclear weapons in any such state is not safe, nor can it be safe. A modernizing condition, or type of upgrade for safety reasons is not advisable due to the release energy potential of the components. The financial gains that follow at both ends advocate the security gain. No, it can be concluded that to modernize to secure, rather to break down or turn into productive environmentally sustainable energy.

Jacobsen: What are some other issues to do with nuclear waste from the stockpile that need some immediate consideration and management?

Jørgensen: Proper storage is a key issue here, storage under water is to some extent what needs to be addressed, it is no longer in extended use for the risk that this poses if leaks should occur for the sea areas in question. What should also be looked at is to move the waste out into space and remove it that way now that Elon Musk and his Space X and or Jeff Bezos` Blue Origin is aiming toward an increase travel schedule for transport into space, also to investigate the use of nuclear reactors as propulsion measures for the space rockets in a much larger extent. But littering in this way is also not, in my opinion, a sustainable solution either. What I am brought back to is transforming the mindset of reintroducing nuclear waste into a resource for environmentally sustainability.

Furthermore, of what should be discussed to a much greater extent than today, let us make use of this clean energy in an innovative and functional way, which is what society is benefited by as a way towards a transition over to a more viable alternative energy source as a direct result with regards to a change of course due to the fossil replacements within a short period of time.

Jacobsen: How will these nuclear issues likely remain with us, even as anthropogenic climate change or human-induced global warming continue to loom over the horizon as two of the three heads of the proverbial Cerberus?

Jørgensen: Today’s thinking is based on additional cost and limitation of visionary implements. Cost must go down, it must be seen as an meaningful act towards key actors within government officials, the feud over military accumulation must change, in anticipation of possible future artificially intelligent forms that can help us naïve mortals to see a new solution to the problem, if then, it is not us as creators of the problem who is the problem and by that is in need of a solution…

Appendix I: Footnotes

[1] Tor Arne Jørgensen is a member of 50+ high IQ societies.

[2] Individual Publication Date: February 15, 2022: http://www.in-sightjournal.com/jorgensen-5; Full Issue Publication Date: May 1, 2022: https://in-sightjournal.com/insight-issues/.

*High range testing (HRT) should be taken with honest skepticism grounded in the limited empirical development of the field at present, even in spite of honest and sincere efforts. If a higher general intelligence score, then the greater the variability in, and margin of error in, the general intelligence scores because of the greater rarity in the population.

Appendix II: Citation Style Listing

American Medical Association (AMA): Jacobsen S. Conversation with Tor Arne Jørgensen on Nuclear Armaments: 2019 Genius of the Year – Europe, World Genius Directory (5)[Online]. February 2022; 29(A). Available from: http://www.in-sightjournal.com/jorgensen-5.

American Psychological Association (APA, 6th Edition, 2010): Jacobsen, S.D. (2022, February 15). Conversation with Tor Arne Jørgensen on Nuclear Armaments: 2019 Genius of the Year – Europe, World Genius Directory (5). Retrieved from http://www.in-sightjournal.com/jorgensen-5.

Brazilian National Standards (ABNT): JACOBSEN, S. Conversation with Tor Arne Jørgensen on Nuclear Armaments: 2019 Genius of the Year – Europe, World Genius Directory (5). In-Sight: Independent Interview-Based Journal. 29.A, February. 2022. <http://www.in-sightjournal.com/jorgensen-5>.

Chicago/Turabian, Author-Date (16th Edition): Jacobsen, Scott. 2022. “Conversation with Tor Arne Jørgensen on Nuclear Armaments: 2019 Genius of the Year – Europe, World Genius Directory (5).” In-Sight: Independent Interview-Based Journal. 29.A. http://www.in-sightjournal.com/jorgensen-5.

Chicago/Turabian, Humanities (16th Edition): Jacobsen, Scott “Conversation with Tor Arne Jørgensen on Nuclear Armaments: 2019 Genius of the Year – Europe, World Genius Directory (5).” In-Sight: Independent Interview-Based Journal. 29.A (February 2022). http://www.in-sightjournal.com/jorgensen-5.

Harvard: Jacobsen, S. 2022, ‘Conversation with Tor Arne Jørgensen on Nuclear Armaments: 2019 Genius of the Year – Europe, World Genius Directory (5)’In-Sight: Independent Interview-Based Journal, vol. 29.A. Available from: <http://www.in-sightjournal.com/jorgensen-5>.

Harvard, Australian: Jacobsen, S. 2022, ‘Conversation with Tor Arne Jørgensen on Nuclear Armaments: 2019 Genius of the Year – Europe, World Genius Directory (5)’In-Sight: Independent Interview-Based Journal, vol. 29.A., http://www.in-sightjournal.com/jorgensen-5.

Modern Language Association (MLA, 7th Edition, 2009): Scott D. Jacobsen. “Conversation with Tor Arne Jørgensen on Nuclear Armaments: 2019 Genius of the Year – Europe, World Genius Directory (5).” In-Sight: Independent Interview-Based Journal 29.A (2022): February. 2022. Web. <http://www.in-sightjournal.com/jorgensen-5>.

Vancouver/ICMJE: Jacobsen S. Conversation with Tor Arne Jørgensen on Nuclear Armaments: 2019 Genius of the Year – Europe, World Genius Directory (5)[Internet]. (2022, February 29(A). Available from: http://www.in-sightjournal.com/jorgensen-5.

License and Copyright

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012–2022. 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 February be used, provided that full and clear credit is given to Scott Douglas Jacobsen, and In-Sight Publishing and In-Sight: Independent Interview-Based Journal with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and can disseminate for their independent purposes.

Conversation with Iakovos Koukas on Love, God, and Online IQ Testing Platform: President & Founder, GENIUS High IQ Network (2)

 

 

 

 

 

 

 

 

 

Interviewer: Scott Douglas Jacobsen

Numbering: Issue 29.A, Idea: Outliers & Outsiders (24)

Place of Publication: Langley, British Columbia, Canada

Title: In-Sight: Independent Interview-Based Journal

Web Domain: http://www.in-sightjournal.com

Individual Publication Date: February 15, 2022

Issue Publication Date: May 1, 2022

Name of Publisher: In-Sight Publishing

Frequency: Three Times Per Year

Words: 1,958

ISSN 2369-6885

Abstract

Iakovos Koukas is the President and Founder of THIS High IQ Society, 4G High IQ Society, BRAIN High IQ Society, ELITE High IQ Society, 6N High IQ Society, NOUS High IQ Society, 6G High IQ Society, NOUS200 High IQ Society, GIFTED High IQ Network, GENIUS High IQ Network, GENIUS Initiative, GENIUS Journal, IQ GENIUS platform, and Test My IQ platform. He is the author of the GIFT High Range IQ Test series, the GENE High Range IQ Test series, the VAST IQ Test series, and the VICE IQ Test series. He was won the WGD Genius of the Year 2015 Award for Europe, the VEDIQ Guild Intellectual Leader of the Year 2019 Award, and the Global Genius Directory Award of the Year 2021, for his contributions to the global high IQ community. He discusses: the new online IQ testing platform; the one major lesson in love; Orthodox Christian roots; a sense of purpose in life; practical lessons of professional learning; the smartest person; the wisest person; the most creative person; the legacy of accomplishments; the attributes of God; the purpose of human beings; passages of the Bible; scientific discovery; the range of IQ scores; Jesus Christ; theological arguments; “His” existence; passages in the Bible and theology; the creation of GENIUS High IQ Network; WGD Genius Of The Year Award Winner — Europe and VEDIQ Guild Intellectual Leader Of The Year 2019; alternative tests; fiction novels, philosophical essays, poetry collections, and scientific papers written; the GIFT High Range IQ Test and GENE High Range IQ Test; and final thoughts or feelings.

Keywords: genius, GENIUS High IQ Network, Greek, Iakovos Koukas, intelligence, IQ.

Conversation with Iakovos Koukas on Love, God, and Online IQ Testing Platform: President & Founder, GENIUS High IQ Network (2)

*Please see the footnotes, bibliography, and citation style listing after the interview.*

Scott Douglas Jacobsen: What is the new online IQ testing platform you’re developing?

Iakovos Koukas[1],[2]*: My new online IQ testing platform will be named Test My IQ. It will host only timed IQ tests and articles on IQ testing and its importance. IQ tests will be of high quality and various types: verbal, numerical, logical, spatial, and mixed. The authors of the tests (except myself) are Theodosis Prousalis, Anthony Lawson, and Christian Backlund. Currently, I am collaborating with Hans Sjoberg’s IQexams website for the standardization of the tests. The platform will be online by the end of February.

Jacobsen: What is the one major lesson in love, not in an abstract sense, learned from your parents and grandparents?

Koukas: The major lesson is that true love is unconditional. The kind of love that you don’t base it on what someone does for you in return. You simply love them, do whatever is necessary for their well-being, and want nothing more than their happiness. Unconditional love is selfless love.

Jacobsen: How do rich Orthodox Christian roots provide a firm foundation in faith for the family?

Koukas: Orthodox Christian roots mean more than being religious. It is related to very specific teachings, traditions, lifestyles, and values. It is a value system that provides a very firm foundation of faith. Orthodox Christian roots mean a combination of values and traditions from the Byzantine culture and the Hellenistic culture.

Jacobsen: From your parents’ and grandparents’ love stories, and the experience of social isolation and school bullying, you developed a sense of purpose in life. What is this purpose of life to you?

Koukas: There are two significant lessons learned from these experiences: unconditional love is the most important thing in life, and nobody can stop you from fulfilling your dreams even when you are entirely different from others. The purpose of life is to find and spread unconditional love and to fulfill your dreams without being discouraged by the obstacles that others put in your way.

Jacobsen: Out of the work and studying in banking services, shipping industry, investment banking, merchant acquiring, writing, and psychology-psychometrics, what were the practical lessons of professional learning for you?

Koukas: Building strong relationships with other people is the most important thing in any professional field. In every aspect of life, you need to provide some form of service to other people, and since every person is different, the kind of service you provide should be different as well.

Jacobsen: Who is the smartest person you’ve ever met or known about at-a-distance?

Koukas: One of the smartest people I have ever met was Michael Fightmaster, but he is no longer with us. The smartest people I know now are the board members of GENIUS High IQ Network: Dalibor Marincic, Daniel Pohl, Domagoj Kutle, Victor Hingsberg, YoungHoon Kim, and Marios Prodromou.

Jacobsen: Who is the wisest person you’ve ever met or known about at-a-distance?

Koukas: The wisest people I have ever met were my parents. I remember one of my mother’s wise quotations: “Even if you do a good deed for a selfish purpose, it is still a good deed because you ease someone’s pain and suffering.”

Jacobsen: Who is the most creative person you’ve ever met or known about at-a-distance?

Koukas: One of the most creative people I have ever met was my best friend, George. He was constantly writing novels, essays, and poetry collections, trying to solve unsolved problems in mathematics, developing innovative theories in quantum physics, and discovering new winning chess strategies.

Jacobsen: At the end of life, what do you hope to be the legacy of accomplishments for you – the memory of you?

Koukas: I want to be remembered as a person who helped his fellow human beings with his endeavors and creations and took initiatives that promoted humanity’s overall well-being.

Jacobsen: What are the attributes of God?

Koukas: God is omniscient (all-knowing), omnipotent (all-powerful), and omnibenevolent (supremely good). God knows everything, has the power to do anything and is perfectly good.

Jacobsen: As a “Christian Orthodox,” what is the purpose of human beings within the “Universe” “He created”?

Koukas: The purpose of human beings within the Universe is to glorify God, live a life of love, use their gifts in the service of other people, and work hard at making this world a better place to live.

Jacobsen: What passages of the Bible mean the most to you?

Koukas: “Love is patient, love is kind. It does not envy, it does not boast, it is not proud. It does not dishonor others, it is not self-seeking, it is not easily angered, it keeps no record of wrongs. Love does not delight in evil but rejoices with the truth. It always protects, always trusts, always hopes, always perseveres. Love never fails. But where there are prophecies, they will cease; where there are tongues, they will be stilled; where there is knowledge, it will pass away.”

— 1 Corinthians 13:4-8

Jacobsen: What scientific discovery seems the most significant in the history of humanity to you?

Koukas: Electricity. It constantly penetrates human activity, this world, and every aspect of life; therefore, its discovery can be considered the most influential and important of all time.

Jacobsen: With the range of IQ scores among top scorers on these tests, what score seems the most accurate to the fixed IQ for you?

Koukas: I cannot tell for sure for two reasons. The first reason is the margin of error in IQ measurement, especially in the high range. The higher the IQ score, the larger the margin of error. The second reason is neuroplasticity. IQ is not something fixed. The brain can modify, change, and adapt both structure and function throughout one’s life. Psychological stress and certain neurological diseases can lower IQ while reading books and learning new skills can increase IQ. Therefore, I do not really know which score can be considered as my true IQ score.

Jacobsen: Who is Jesus Christ to you, and to the broader Christian Orthodox world?

Koukas: Jesus Christ is the Son of God or God the Son. God exists in three coequal, coeternal, consubstantial divine persons: God the Father, God the Son (Jesus Christ), and God the Holy Spirit, and all three distinct persons share one essence.

Jacobsen: With “God as the first cause and last end of the universe… the Alpha and Omega… [and] the purpose of everything,” what theological arguments make the most sense, and argue for, the existence of God?

Koukas: One of them is the fine-tuning argument: there are several universal constants and measured values in the universe that, if they were changed by minimal amounts, would preclude the existence of life. As theoretical physicist Paul Davies said, “The appearance of design is overwhelming.” Another one is the argument from consciousness: correlations between brain states and conscious states of persons require explanation but cannot be given an adequate scientific explanation. The best explanation of these correlations (and human consciousness) is that they are the result of the work of a purposeful supernatural being, which is God.

Jacobsen: What, in the phrase “His living and non-living creations” indicate “His” existence to you?

Koukas: God exists in three Persons: God the Father, God the Son, and God the Holy Spirit. One can think that a triune God would create beings in His image. The Christian doctrine states that human beings are created in the image of God. Indeed, humans have a triune form: mind, body, and soul. We can see other trinities in nature as well. For example, all atoms are made of three basic particles: protons, neutrons, and electrons. Space itself has three dimensions: length, width, and height. There are many more triadic patterns, which I describe in my treatise, The Rule of Three.

Jacobsen: What passages in the Bible and theology provide the most accurate depiction of the “Second Coming of Christ”?

Koukas: “Immediately after the tribulation of those days the sun will be darkened, and the moon will not give its light, and the stars will fall from heaven, and the powers of the heavens will be shaken. Then will appear in heaven the sign of the Son of Man, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of heaven with power and great glory.”

–Matthew 24:29-30

Jacobsen: What was the inspiration for the creation of GENIUS High IQ Network, and THIS High IQ Society, 4G High IQ Society, BRAIN High IQ Society, ELITE High IQ Society, 6N High IQ Society, NOUS High IQ Society, 6G High IQ Society, NOUS200 High IQ Society, GIFTED High IQ Network?

Koukas: I became a member of several online high IQ societies a year before I joined Mensa, and I realized that most of these online high IQ societies and networks have no real-life purpose, and they don’t have to offer something useful to humanity. I was inspired by their non-purpose to create high IQ networks and societies that will have two specific purposes: bring together highly intelligent individuals so that they can meet their peers and have meaningful interactions and select the most gifted and creative among them who would be willing to contribute towards the advancement of humanity. GENIUS is the acronym for Global Evolving Network for an Intellectually Upgraded Society. GENIUS serves the high IQ community by maintaining a hospitable and civilized environment for constructive interaction, meaningful engagement, critical analysis, and respectful sharing of ideas between its members, and serves the global society by promoting humanitarian actions through the GENIUS Initiative.

Jacobsen: What do awards such as WGD Genius Of The Year Award Winner — Europe and VEDIQ Guild Intellectual Leader Of The Year 2019 mean to you?

Koukas: Such awards mean that my friends in the high IQ community recognized my efforts towards the advancement of the community. I am truly humbled and honored that I have met such bright minds who are also good people.

Jacobsen: What alternative tests developed, by you, seem the most difficult for testees?

Koukas: My verbal IQ tests, either timed or untimed, seem difficult for many testees, sometimes for the vocabulary used in some items and sometimes for the scientific terminology used in some other items. Provided that they are not too dependent on crystallized knowledge, and they are solely focused on pattern recognition, I think that verbal tests designed for the high range should make use of a more advanced vocabulary and more complex scientific terminology because people in the high range have a higher ability to handle advanced concepts in general.

Jacobsen: Of those fiction novels, philosophical essays, poetry collections, and scientific papers written by you, what took the most effort, meant the most to you?

Koukas: My latest two treatises, The Rule of Three and Between Cosmos and Consciousness, probably took the most effort and meant the most to me.

Jacobsen: With the GIFT High Range IQ Test and GENE High Range IQ Test, what abilities does each test tap?

Koukas: GIFT and GENE are both series of verbal and numerical tests. They mostly measure one’s verbal or numerical abilities, but they are also designed to estimate FSIQ or IQ or g with great accuracy.

Jacobsen: Any final thoughts or feelings based on the interview?

Koukas: I want to thank you for this interview, dear Scott. Your questions were quite diverse and detailed, and you covered the most important issues. There are things here that I am sharing for the first time in public. I hope that the readers were able to know more aspects of my personality and my worldview.

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

Koukas: You are most welcome, dear Scott. Thank you for giving me this opportunity.

Appendix I: Footnotes

[1] President & Founder, THIS High IQ Society, 4G High IQ Society, BRAIN High IQ Society, ELITE High IQ Society, 6N High IQ Society, NOUS High IQ Society, 6G High IQ Society, NOUS200 High IQ Society, GIFTED High IQ Network, GENIUS High IQ Network, GENIUS Initiative, GENIUS Journal, IQ GENIUS platform, and Test My IQ platform.

[2] Individual Publication Date: February 1, 2022: http://www.in-sightjournal.com/koukas-2; Full Issue Publication Date: May 1, 2022: https://in-sightjournal.com/insight-issues/.

*High range testing (HRT) should be taken with honest skepticism grounded in the limited empirical development of the field at present, even in spite of honest and sincere efforts. If a higher general intelligence score, then the greater the variability in, and margin of error in, the general intelligence scores because of the greater rarity in the population.

Appendix II: Citation Style Listing

American Medical Association (AMA): Jacobsen S. Conversation with Iakovos Koukas on Love, God, and Online IQ Testing Platform: President & Founder, GENIUS High IQ Network (2)[Online]. February 2022; 29(A). Available from: http://www.in-sightjournal.com/koukas-2.

American Psychological Association (APA, 6th Edition, 2010): Jacobsen, S.D. (2022, February 15). Conversation with Iakovos Koukas on Love, God, and Online IQ Testing Platform: President & Founder, GENIUS High IQ Network (2). Retrieved from http://www.in-sightjournal.com/koukas-2.

Brazilian National Standards (ABNT): JACOBSEN, S. Conversation with Iakovos Koukas on Love, God, and Online IQ Testing Platform: President & Founder, GENIUS High IQ Network (2). In-Sight: Independent Interview-Based Journal. 29.A, February. 2022. <http://www.in-sightjournal.com/koukas-2>.

Chicago/Turabian, Author-Date (16th Edition): Jacobsen, Scott. 2022. “Conversation with Iakovos Koukas on Love, God, and Online IQ Testing Platform: President & Founder, GENIUS High IQ Network (2).” In-Sight: Independent Interview-Based Journal. 29.A. http://www.in-sightjournal.com/koukas-2.

Chicago/Turabian, Humanities (16th Edition): Jacobsen, Scott “Conversation with Iakovos Koukas on Love, God, and Online IQ Testing Platform: President & Founder, GENIUS High IQ Network (2).” In-Sight: Independent Interview-Based Journal. 29.A (February 2022). http://www.in-sightjournal.com/koukas-2.

Harvard: Jacobsen, S. 2022, ‘Conversation with Iakovos Koukas on Love, God, and Online IQ Testing Platform: President & Founder, GENIUS High IQ Network (2)’In-Sight: Independent Interview-Based Journal, vol. 29.A. Available from: <http://www.in-sightjournal.com/koukas-2>.

Harvard, Australian: Jacobsen, S. 2022, ‘Conversation with Iakovos Koukas on Love, God, and Online IQ Testing Platform: President & Founder, GENIUS High IQ Network (2)’In-Sight: Independent Interview-Based Journal, vol. 29.A., http://www.in-sightjournal.com/koukas-2.

Modern Language Association (MLA, 7th Edition, 2009): Scott D. Jacobsen. “Conversation with Iakovos Koukas on Love, God, and Online IQ Testing Platform: President & Founder, GENIUS High IQ Network (2).” In-Sight: Independent Interview-Based Journal 29.A (2022): February. 2022. Web. <http://www.in-sightjournal.com/koukas-2>.

Vancouver/ICMJE: Jacobsen S. Conversation with Iakovos Koukas on Love, God, and Online IQ Testing Platform: President & Founder, GENIUS High IQ Network (2)[Internet]. (2022, February 29(A). Available from: http://www.in-sightjournal.com/koukas-2.

License and Copyright

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012–2022. 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 February be used, provided that full and clear credit is given to Scott Douglas Jacobsen, and In-Sight Publishing and In-Sight: Independent Interview-Based Journal with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and can disseminate for their independent purposes.

Conversation with Entemake Aman (阿曼) on Chinese Education: Member, OlympIQ Society (2)

Interviewer: Scott Douglas Jacobsen

Numbering: Issue 29.A, Idea: Outliers & Outsiders (24)

Place of Publication: Langley, British Columbia, Canada

Title: In-Sight: Independent Interview-Based Journal

Web Domain: http://www.in-sightjournal.com

Individual Publication Date: February 1, 2022

Issue Publication Date: May 1, 2022

Name of Publisher: In-Sight Publishing

Frequency: Three Times Per Year

Words: 805

ISSN 2369-6885

Abstract

Entemake Aman ( 阿曼 ) claims an IQ of 180 (SD15) with membership in OlympIQ. With this, he claims one to be of the people with highest IQ in the world. He was born in Xinjiang, China. He believes IQ is innate and genius refers to people with IQ above 160 (SD15). Einstein’s IQ is estimated at 160. Aman thinks genius needs to be cultivated from an early age, and that he needs to make achievements in the fields he is interested in, such as physics, mathematics, computer and philosophy, and should work hard to give full play to his talent. He discusses: Chinese culture’s view of IQ; the main people in the high-IQ culture of China; the highest IQs in China known; more active in China’s IQ circle; Chinese education competitiveness; Chinese education; students’ view China’s educational system; the outcome for students who go through China’s educational system; the educational system in China; different students of different IQs treated in China’s educational system; the gifted and talented; Chinese child prodigies; the Chinese educational system improve; older high-IQ students mentor younger high-IQ students.

Keywords: Entemake Aman, intelligence, IQ, OlympIQ Society.

Conversation with Entemake Aman (阿曼) on Chinese Education: Member, OlympIQ Society (2)

*Please see the footnotes, bibliography, and citation style listing after the interview.*

Scott Douglas Jacobsen: What is Chinese culture’s view of IQ?

Entemake Aman (阿曼)[1],[2]*: Only a few people in China pay attention to IQ. Many people generally believe that good learning means high IQ. Mensa has stopped testing people in China.

Jacobsen: Who are some of the main people in the high-IQ culture of China?

Aman: Wayne Zhang, Qiao Han Sheng and other olympiq members. I estimate that there are 10 people with IQ over 175 in China.

Jacobsen: What are the high-IQ societies in China?

Aman: Shen Han’s IQ Society (threshold is 130 sd15) and Mensa China. Sheng Han currently has about 4500 members. Mensa China has 800 members. Mensa is a supervised test and Sheng Han is an unsupervised test. Some of China’s high scores are unreliable. In China, the answers of slseii, slse48 and numerus have been leaked. Therefore, I suggest Jonathan Wai pay attention to China’s slse scores.

Jacobsen: Who have the highest IQs in China known?

Aman: Wen-chin su. My IQ is among the top three in China.

Jacobsen: What societies are more active in China’s IQ circle?

Aman: Sheng Han high IQ Association and Mensa China are the most active.

Jacobsen: Is Chinese education competitive?

Aman: Because China has a population of 1.4 billion, it is very competitive. We have to study hard for 12 years before we can enter a good university.

Jacobsen: How is Chinese education built?

Aman: China’s education is exam oriented education for the purpose of college entrance examination. Our college entrance examination is divided into science and liberal arts. We all take Chinese, mathematics and English. Science tests physics, chemistry and biology. Liberal arts exam politics, history and geography. The full score is 750.

Jacobsen: How do students view China’s educational system?

Aman: In China, the college entrance examination is the most fair examination, and it is basically the only chance for ordinary students to change their fate. But it’s hard.

Jacobsen: What is the outcome for students who go through China’s educational system?

Aman: Students who work hard can be admitted to a good university. I think what the college entrance examination needs most is good teachers. If the middle school entrance examination is not good, students will not be able to enter key middle schools, so the teaching teachers will not be very good, and you may not be able to enter a good university. Therefore, it is very important to enter key middle schools in China. Key middle schools have good teachers to teach you.

Jacobsen: How is IQ used in the educational system in China if at all?

Aman: In China, few people pay attention to IQ unless they are interested in high IQ. In China, physics and mathematics may need an IQ of 120 (SD = 15). Other subjects need to study hard and have good teachers (good teachers are the most important).

Jacobsen: How are different students of different IQs treated in China’s educational system?

Aman: Schools pay little attention to students’ IQ. Anyway, whether we can enter a good high school in China and meet good teachers is the most important. In a good high school, you can have the opportunity to participate in competitions, such as mathematics and physics.. If your IQ reaches 120 (SD = 15) and you meet a good teacher, you have a high probability of being admitted to a good university.

Jacobsen: How are the gifted and talented treated in the Chinese educational system?

Aman: If you are a genius in physics or mathematics. You can participate in the competition, then you can be escorted to Tsinghua and Peking University. Of course, the premise is that your high school is a key high school. I don’t think China’s education system is suitable for talents with IQ above 140 (sd15).

Jacobsen: What happens to Chinese child prodigies in adulthood after going through the Chinese educational system?

Aman: For those prodigies with IQ greater than 140, if they do not enter a good high school and receive good teachers, they will probably not enter a good university. Therefore, whether a child prodigy with an IQ greater than 140 can become a talent requires good high school and hard study.

Jacobsen: How could the Chinese educational system improve?

Aman: The current education system only needs an IQ of 120 (sd15) and can be admitted to a good university through hard study. China has a population of 1.4 billion. I find it difficult to change China’s education system.

Jacobsen: How can older high-IQ students mentor younger high-IQ students to help them?

Aman:  Study hard from Grade 7. Whether you can enter a good high school is an important condition for you to enter a good university. After entering a good high school, try to participate in math and physics competitions as much as possible.

Appendix I: Footnotes

[1] Member, OlympIQ Society; Member, Mensa International.

[2] Individual Publication Date: February 15, 2022: http://www.in-sightjournal.com/aman-2; Full Issue Publication Date: May 1, 2022: https://in-sightjournal.com/insight-issues/.

*High range testing (HRT) should be taken with honest skepticism grounded in the limited empirical development of the field at present, even in spite of honest and sincere efforts. If a higher general intelligence score, then the greater the variability in, and margin of error in, the general intelligence scores because of the greater rarity in the population.

Appendix II: Citation Style Listing

American Medical Association (AMA): Jacobsen S. Conversation with Entemake Aman (阿曼) on Chinese Education: Member, OlympIQ Society (2)[Online]. February 2022; 29(A). Available from: http://www.in-sightjournal.com/aman-2.

American Psychological Association (APA, 6th Edition, 2010): Jacobsen, S.D. (2022, February 15). Conversation with Entemake Aman (阿曼) on Chinese Education: Member, OlympIQ Society (2). Retrieved from http://www.in-sightjournal.com/aman-2.

Brazilian National Standards (ABNT): JACOBSEN, S. Conversation with Entemake Aman (阿曼) on Chinese Education: Member, OlympIQ Society (2). In-Sight: Independent Interview-Based Journal. 29.A, February. 2022. <http://www.in-sightjournal.com/aman-2>.

Chicago/Turabian, Author-Date (16th Edition): Jacobsen, Scott. 2022. “Conversation with Entemake Aman (阿曼) on Chinese Education: Member, OlympIQ Society (2).” In-Sight: Independent Interview-Based Journal. 29.A. http://www.in-sightjournal.com/aman-2.

Chicago/Turabian, Humanities (16th Edition): Jacobsen, Scott “Conversation with Entemake Aman (阿曼) on Chinese Education: Member, OlympIQ Society (2).” In-Sight: Independent Interview-Based Journal. 29.A (February 2022). http://www.in-sightjournal.com/aman-2.

Harvard: Jacobsen, S. 2022, ‘Conversation with Entemake Aman (阿曼) on Chinese Education: Member, OlympIQ Society (2)’In-Sight: Independent Interview-Based Journal, vol. 29.A. Available from: <http://www.in-sightjournal.com/aman-2>.

Harvard, Australian: Jacobsen, S. 2022, ‘Conversation with Entemake Aman (阿曼) on Chinese Education: Member, OlympIQ Society (2)’In-Sight: Independent Interview-Based Journal, vol. 29.A., http://www.in-sightjournal.com/aman-2.

Modern Language Association (MLA, 7th Edition, 2009): Scott D. Jacobsen. “Conversation with Entemake Aman (阿曼) on Chinese Education: Member, OlympIQ Society (2).” In-Sight: Independent Interview-Based Journal 29.A (2022): February. 2022. Web. <http://www.in-sightjournal.com/aman-2>.

Vancouver/ICMJE: Jacobsen S. Conversation with Entemake Aman (阿曼) on Chinese Education: Member, OlympIQ Society (2)[Internet]. (2022, February 29(A). Available from: http://www.in-sightjournal.com/aman-2.

License and Copyright

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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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012–2022. 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 February be used, provided that full and clear credit is given to Scott Douglas Jacobsen, and In-Sight Publishing and In-Sight: Independent Interview-Based Journal with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and can disseminate for their independent purposes.

In Conversation with Matt Schroeter (Board Chair)

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Gordon Neighbourhood House

Publication Date (yyyy/mm/dd): 2016/07/11

Tell us about your brief background – family, education, and work.

I’m from Washington State in the USA, and I’ve been living in Vancouver for a little over 8 years now. When I was growing up, I always wanted to be some kind of artist—I just wasn’t sure what kind!

I ended up getting interested in graphic design and got an Associate’s Degree from Centralia College in that. I then got really interested in film, and earned a Bachelor of Art’s Degree at the University of Washington in Seattle. I eventually found my skills more aligned with digital design, so I pursued a Master’s Degree up here in Vancouver—at the Centre for Digital Media.

Throughout high school and university, I was working as a photojournalist and doing freelance design work when it came up. Now I’m working at a small agency making apps and websites, mostly for healthcare and technology companies based in the USA. Outside of that, I’m constantly taking photos around the city, working on personal art/design projects, doing freelance design work, and volunteering with GNH.

How did you find out about Gordon Neighbourhood House?

I was brought into GNH by a mutual friend of Paul Taylor’s about 4 years ago. I was so interested in what was going on there, that I asked Paul how I could lend my skills in the best way. They really needed a new website at the time, and that was something I loved doing. I thought it was a great chance to help out the community and start getting involved.

What interested you about us?

So many things! I liked the sheer diversity of the programs and the people they served—from youth to seniors, and every age group in between. The friendliness of the staff and the willingness to open their doors to the people in the community was especially nice to feel.

Now, you’re the Board Chair for the Young Ideas Steering Committee, Young Ideas Communications Committee & Neighbourhood Small Grants Advisory. What tasks and responsibilities come with these positions?

Currently I’m the board chair for the GNH Community Advisory Board. I’m also member of the Young Ideas Communications Committee and GNH Fundraising Committee. Previously, I served on the Neighbourhood Small Grants Committee for 2 years, but this year I decided to give it a break.

Outside of reading and organizing materials for those meetings, I try to make it to as many events related to those groups as I can. For all of those positions, it’s really important to have a sense of what’s going on in the neighborhood. Making a habit of getting involved in the wide range of GNH events has been the perfect way to get that sense. Often I’ll go to the events as a photographer, and while I’m there I meet people from the community.

How did you come upon, and earn, these positions?

For the Community Advisory Board, I served on the board first—and was elected once the previous chair stepped down. For the other committees, I just expressed my interest to Paul once I heard about them. I’m always looking for new ways to help out GNH, and it’s been so fascinating seeing the it change from those different perspectives since I got involved.

Where do you hope Gordon Neighbourhood House moves forward into the future?

First, I hope GNH can continue doing all this things it’s been doing. I think we’re incredibly fortunate to have a space, staff, and volunteers that make all of the current programs possible. Looking further, I hope that GNH can grow the connections it has in the community and in the city. Thinking about all the work GNH has done, especially around food—the potential to implement similar models in other neighborhoods is very encouraging.

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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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

An interview with Anna Sundari

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Sundari Creations

Publication Date (yyyy/mm/dd): 2016/08/26

Before Sundari Creations, what was some of the work?

I taught myself to design and make jewelry. Before I taught myself to create jewelry, I was a hairdresser. I studied hairdressing and did that before I travelled. When I was travelling, I was still doing a lot of hairdressing.

Was this primarily women’s hair, men’s hair, or both?

Both, when you travel, it is easier to get jobs in men’s salons like in Australia when I was young I started working in barbers. Because they aren’t so particular. With women, it takes longer to build a clientele.

When you travel a lot its hard to build a clientele. For men’s hair, it is much easier to walk into a salon where there is already a clientele.

I am interested to know. You’ve cut men’s hair. You mentioned Australia. What is the defining characteristic for an Australian man’s hair – top 3?

This was 15-16 years ago. They liked flat tops there. It’s not the easiest haircut to do in the world. Short in the back and the sides, in Australia, they have a style that is longer in the back to keep the sun off their neck.

It is short on the side, on the top, but it’s a bit longer on the neck. That’s classic.

Have you cut hair in the UK?

A bit ago, but not now, I’ve been doing the Sundari Creations for about 10 years now.  I did salons in my 20s.

Now, with Sundari Creations, what is the general theme and message that you’re trying to convey, thinking about deeply, feeling about, as you’re making your products?

Each collection has a theme . My latest collections are Sacred Moments – Dance and Yoga. The message behind this collection is that every moment is sacred. That collection is based on that theme.

The other collection called A Touch of Grace – Tencel and Silk is an expression of being connected to the divine. All of that is collection about free spirit, being a gypsy, playful style.

It adds a bit of Spanish gypsy feeling. I created Amazonia – Dance and Yoga shortly after a trip to the Amazon. It is inspired by nature. The collections are based on the same thing. That we’re making high quality clothes to last.

One of the things that I stand for.

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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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

An Interview with Tong Liech – Support Worker, Fresh Start Recovery Centre

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Fresh Start Recovery Centre

Publication Date (yyyy/mm/dd): 2017/07/04

Scott Douglas Jacobsen: To begin, was there a family background with addiction or recovery?

Tong LiechYes, my father was a bit of a heavy drinker in my younger years, but not anymore.

Jacobsen: How was growing up in terms of observations of a culture of substance use, at least in this country?

Liech:  I grew up in Liberia and I didn’t get into drugs or alcohol until I came to this country. It all started when I was in high school. I was trying to fit in with the new crowd. It started there. Then it grew into an addiction.

Jacobsen: Do you think that is a common story among those that end up using early on?

Liech: I think so. It plays a part because, for me, I really wanted to fit in, and the only way I could fit in was to start drinking and smoking weed, and cigarettes, just to fit in with the crowd.

Jacobsen: Having some time growing up in Liberia then Canada, do you note this as a consistent thing across cultures?

Liech: I was young in Liberia. So, I wasn’t paying attention really. I only know my father and uncle. They used to drink. I actually had my first taste of beer from my father. Substance misuse, I wasn’t really aware.

I would hear about people smoking opium, but I was a kid. Right? So, I wasn’t really registering. I wasn’t really focusing on what that was. There is a big difference there between Liberia and Canada. I moved to Canada when I was 15 turning 16. When I came here, that is when I started drinking. I started drinking and then drugs came later on. I started smoking marijuana when I was 17. Then in my early 20s, I got introduced to cocaine and the addiction sped up.

​​Jacobsen: When did you find Fresh Star Recovery Centre?

Liech: I found them in 2007. I was on the wait list for about a month or a month and a half. Before that, I had attended treatment twice. I relapsed from that program and need a long term treatment program which is where I found Fresh Start.

Jacobsen: What was the experience like for you going there? What were some key moments of realization and awakening for you?

Liech: First, most of the staff working there were in recovery. They understood the addiction first hand because they had all been there. That played a big part. They understood where I had been and what I was going through. That was a big part for me.

I mean, that was the main part. There were other parts like what they were teaching me in group and my daily routine. Things like attending AA and NA meetings a few times a week. It was helpful to me. The counsellors there are all good people.

Jacobsen: You are a support worker for them as well. What are some of the more moving experiences for you?

Liech: They staff really care about every resident. I have seen men come in and try their best to get sober but then they relapse, and they were brought back in – again and again. That’s one of the big things that I see there. These guys running the facility really care. They never give up on anyone.

If a man relapses, he’s still welcome back to treatment. No shame. No judgement. They still have faith and won’t give up on the guy. Other people would have given up on these guys. Fresh Start staff did not give up on them. They went out of their way to help the guys out with whatever they need. They have great love there. That’s what I see.

Jacobsen: For those that starting to sense for themselves that they have problems with substances, and that they likely need help, what would be your message to them? How can they get in contact with Fresh Start Recovery?

Liech: For anyone struggling with addiction and want to turn it around, they can call us at 403-387-6266. We are staffed 24/7 so we will always take your call. You can also find us online www.freshstartrecovery.ca as well as social media sites. Reach out…we are here to help. We can give you the information that you need to know to get started.

Jacobsen: Thank you for your time, Tong.

License and Copyright

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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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

What is Sustainability?

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Lost In Samsara

Publication Date (yyyy/mm/dd): 2016/10/10

What is sustainability? In biological ecosystems, it tends to mean the ability or capacity of that ecosystem to persist. It might ask, “How long has this ecosystem been around – and what’s its range of adaptability?” You can look at large-scale phenomena such as forests as one example. They’ve been around the block, and back, for a long time. In addition, it relates to nation and society building that is sustainable, which is known as sustainable development. This idea might ask, “How can we have a zero waste and renewable energy society?”

Finally, it can relate to the science of sustainability with respect to nation or society building, and the environment. It might ask, “How can we create a society sustainably integrated into the local environment?” Some of the main concerns for sustainability are green technologies, renewable energy, green building, sustainable agriculture and architecture, and the impacts of climate change on human societies and environment.

In particular, it relates to environmental degradation from overconsumption, and global warming or climate change. All of these ideas, and associated issues, are important, but I consider the most important one related to the changing climate and environmental degradation because these relate to human activity. That is, climate change global warming from human industrial activity and environmental degradation from human waste.

Sustainability might be considered a continuous movement or effort to meet the present needs of everyone. And while meeting everyone’s needs – children and the old, it’s not compromising or burdening the future generations by destruction of the environment or the climate. Some have delineated this as the intersection of economy, environment, and society.

Ethical and sustainable fashion companies like Kai Lite Apparel works within this domain. It works towards helping others contribute to a sustainable net capacity of the current generation with respect to the environment and not burdening future generations.

In a way, sustainable and ethical fashion relates to production lines, supply chains, and climate change or global warming. It emphasizes natural fibres for clothing, fabrics, and textiles that can be biodegraded. Also, it emphasizes individual consumers’ choices with respect to the environment. Ethical in this context means for the producer, the consumer, and the common ‘externalities’ such as the environment.

Within a larger framework, some might characterize this as a sustainability revolution. And a sustainability revolution that deals with community, commerce, ecology and its design, the biosphere, and the way these interconnect for a sustainable fashion industry.

If you look at large-scale sustainable fashion industries, you can see the international effects in terms of sales, harvesting natural fibres, production lines and supply chains with ‘living’ wages, workers’ rights, biodegradable clothing, slow fashion, upcycling, zero or negative waste, and a suite of policies and activities towards a sustainable future.

License and Copyright

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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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Sam Vaknin and Christian Sorensen on Narcissism

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Centre for International Advanced and Professional Studies

Publication Date (yyyy/mm/dd): 2020/06/24

Sam Vaknin is Visiting Professor of Psychology, Southern Federal University, Rostov-on-Don, Russia and Professor of Finance and Psychology at CIAPS (Centre for International Advanced and Professional Studies), as well as a writer and the author of Malignant Self Love: Narcissism Revisited

Christian Sorensen is an independent philosopher from Belgium. Both have scored profoundly high on the most reliable general intelligence tests, i.e., mainstream tests. In both cases, they have devoted themselves to wide-ranging and deep foci of study throughout life. Vaknin on narcissism and Narcissistic Personality Disorder. Sorensen on philosophy, metaphysics, and ethics. Here they talk about the central focus for Vaknin, narcissism.

Scott Douglas Jacobsen: Within the DSM-V, of those criteria for formal diagnosis of an individual with Narcissistic Personality Disorder (NPD), what ones seem the most reliable, valid, and powerful as predictors of NPD to each of you?

Sam Vaknin: The DSM V is a vast improvement over the DSM IV-TR in that it includes an alternate model with criteria which are dimensional, not categorical; dynamic, not static; and descriptive rather than taxonomic (concerned with lists of symptoms).

The DSM V re-defines personality disorders thus:

“The essential features of a personality disorder are impairments in personality (self and interpersonal) functioning and the presence of pathological personality traits.”

According to the Alternative DSM V Model for Personality Disorders (p.767), the following criteria must be met to diagnose Narcissistic Personality Disorder (in parentheses my comments):

Moderate or greater impairment in personality functioning in either identity, or self-direction (should be: in both.)

Identity

The narcissist keeps referring to others excessively in order to regulate his self-esteem (really, sense of self-worth) and for “self-definition” (to define his identity.) His self-appraisal is exaggerated, whether it is inflated, deflated, or fluctuating between these two poles and his emotional regulation reflects these vacillations.

(Finally, the DSM V accepted what I have been saying for decades: that narcissists can have an “inferiority complex” and feel worthless and bad; that they go through cycles of ups and downs in their self-evaluation; and that this cycling influences their mood and affect).

Self-direction

The narcissist sets goals in order to gain approval from others (narcissistic supply; the DSM V ignores the fact that the narcissist finds disapproval equally rewarding as long as it places him firmly in the limelight.) The narcissist lacks self-awareness as far as his motivation goes (and as far as everything else besides.)

The narcissist’s personal standards and benchmarks are either too high (which supports his grandiosity), or too low (buttresses his sense of entitlement, which is incommensurate with his real-life performance.)

Impairments in interpersonal functioning in either empathy or intimacy (should be: in both.)

Empathy

The narcissist finds it difficult to identify with the emotions and needs of others, but is very attuned to their reactions when they are relevant to himself (cold empathy.) Consequently, he overestimates the effect he has on others or underestimates it (the classic narcissist never underestimates the effect he has on others – but the inverted narcissist does.)

Intimacy

The narcissist’s relationships are self-serving and, therefore shallow and superficial. They are centred around and geared at the regulation of his self-esteem (obtaining narcissistic supply for the regulation of his labile sense of self-worth.)

The narcissist is not “genuinely” interested in his intimate partner’s experiences (implying that he does fake such interest convincingly.) The narcissist emphasizes his need for personal gain (by using the word “need”, the DSM V acknowledges the compulsive and addictive nature of narcissistic supply). These twin fixtures of the narcissist’s relationships render them one-sided: no mutuality or reciprocity (no intimacy).

Pathological personality traits

Antagonism characterized by grandiosity and attention-seeking

Grandiosity

The aforementioned feeling of entitlement. The DSM V adds that it can be either overt or covert (which corresponds to my taxonomy of classic and inverted narcissist.)

Grandiosity is characterized by self-centredness; a firmly-held conviction of superiority (arrogance or haughtiness); and condescending or patronizing attitudes.

Attention-seeking

The narcissist puts inordinate effort, time, and resources into attracting others (sources of narcissistic supply) and placing himself at the focus and centre of attention. He seeks admiration (the DSM V gets it completely wrong here: the narcissist does prefer to be admired and adulated, but, failing that, any kind of attention would do, even if it is negative.)

The diagnostic criteria end with disclaimers and differential diagnoses, which reflect years of accumulated research and newly-gained knowledge:

The above enumerated impairments should be “stable across time and consistent across situations … not better understood as normative for the individual’s developmental stage or socio-cultural environment … are not solely due to the direct physiological effects of a substance (e.g., a drug of abuse, medication) or a general medical condition (e.g., severe head trauma).”

Christian Sorensen: I will do so briefly, and in relation to Sam’s expansive responses, its expertise on Narcissistic Personality Disorder, its labor for helping people who are victims of individuals with this disorder, or individuals who suffer from it, and regarding to part of the responses provided by me on this interview. For doing so, I am going to based my explanation on psychodynamically and psychoanalytically oriented psychiatry, and on Otto Kernberg’s contributions that respectively from a historical and etymological point of view, have developed the concepts of personality disorder, and narcissistic and narcissistic malignant personality disorders. 

If Sam, has a confirmed diagnosis of Narcissistic Personality Disorder, and this type of disorder is in turn associated with primitive defense mechanisms, and a low personality structure… Then from a clinical and logical perspective, and following a formal reasoning, he would not be able not even ethically, to offer any kind of guidance or therapeutic aid, nor could he claims to possess an expertise in relation to this topic. This last, since its theorizations, excepting those that may be bibliographically referred to other authors, are strictly and synthetically speaking invalids.

The predominant defense mechanism of this type of personality disorders is projective identification, which from a clinical sight, needs to be detected and analyzed, through countertransference by the therapist and therapeutic assistant, in order to offer an effective aid in this context, and in other words to avoid any counterproductive or harmful outcomes. At the same time, to achieve this objective, the person who offers or pretends to offer such help, needs imperatively to possess advanced defense mechanisms, and therefore, a high structure of personality. With respect to Sam’s supposed expertise to refer theoretically on such a subject, it is essential to have a sufficient capacity of insight, in order to be able to actually arrive at meaningful conceptual deductions, and to original contributions, which in consequence could be considered as logically valid, nevertheless individuals diagnosed with Narcissistic Personality Disorder, due to their secondary narcissism, lack such skill, and for that reason can hardly be denominated as, or invested with any theoretical authority to speak on this matter.

On to the main question, it is the feelings of greatness and superiority, lack of empathy and exploitation of interpersonal relationships.

Jacobsen: There’s a whole mythology built into the idea of narcissism, NPD, etc. One idea is the story of Narcissus. What are some of the mythologies in history and in folk psychology related to or building towards the idea of a more formal psychological diagnosis of NPD or the observation, at least, of someone appearing on the narcissism spectrum?

Sorensen: From the historical point of view, there are some less recent examples such as Hitler, although there was a cocktail of other pathologies within him, and historically current could be Donald Trump, Kim Jong Un and Nicolas Maduro.  From a popular perspective, in my opinion, it is very well represented in movies like “The Silence of the Lambs”.

JacobsenIn correspondence, Christian, you noted three fundamental axes of identity self-concept, defense mechanisms, and type of object relationship. Christian, can you elaborate on these three axes, please? Sam, can you reflect on these proposed axes from within the professional literature and as a leading expert on NPD?

Vaknin: Pathological narcissism is a reaction to prolonged abuse and trauma in early childhood or early adolescence. The source of the abuse or trauma is immaterial – the perpetrators could be parents, teachers, other adults, or peers. Pampering, smothering, spoiling, and “engulfing” the child are also forms of abuse.

Pathological narcissism has been conceptualized successively as an infantile defense mechanism and a disturbance in object relations. Later, it metamorphosed into a personality disorder. I regard it as a post-traumatic condition coupled with arrested development (puer aeternus, Peter pan). Inevitably, such early childhood traumas render attachment in later adult life very dysfunctional, of course. It also gives rise to cognitive deficits such as grandiosity and to the overuse of defense mechanisms such as fantasy. But these are secondary features and not universal.

Sorensen: It is important to point out that these three axes, are given from a perspective of what means psychic structure. In relation to the self-concept, it refers to a phenomenon that I will denominate as diffusion of identity, that’s caused by difficulties in maintaining an objectal constancy. Regarding defense mechanisms, it is relevant since there is a preponderant presence of what is called projective identification. Concerning object relation, alludes to the fact that bonding relationships that should be significant are not really, because they lack of deep and stable feelings, are viewed for utilitarian and profitable purposes, and are constantly loaded with feelings of idealization and devaluation.

JacobsenChristian, also, you remarked on psychiatry and the phenomenological approach, existentialism, and vitalism. So, Christian, what are the reasons for these intersections with respect to a philosophical approach to analyzing narcissism? Sam, how does philosophy play a fundamental role, or simply a role if at all, in orienting and defining the diagnosis of NPD or simply narcissism with psychology?

Vaknin: It doesn’t. The members of the DSM Committee have no training in philosophy. Psychology pretends counterfactually to be an exact science, at least as much as medicine is. Philosophers are not welcome. Freud was a neurologist and tried to create a physics of the mind (“analysis”). The tradition of experimental psychology now dominates and lab coats are everywhere. There is a very strong strand of anti-intellectualism and anti-philosophy in psychology.

Sorensen: Due to the fact that existentialist philosophical point of view, contributes to psychiatry by introducing the ability to achieve a descriptive observation of phenomenon, while the vitalism allows that psychiatry reaches a deeper understanding, in the sense of going beyond a purely biological approach in regards to the problematics of mental disorders or illnesses.

JacobsenSome still view mental disorders as some otherworldly phenomenon, as in something spiritual grounded in sin or a disorder of the soul. Why do these supernaturalistic propositions and (non-)explanations continue to persist over time?

Vaknin: Because people are ignorant and feeble-minded, befuddled and fearful, disoriented and at the mercy of psychopathic con artist masquerading as religious leaders, public intellectuals, gurus, mystics, and life coaches with the definitive answers to all their questions immersed in the syrups of love and universal harmony, whatever this nonsense may mean.

Sorensen: Since for some reason, the notion of evil and inclination towards it, is at the base of everything, and therefore the necessary consequence of fear, guilt and punishment.

Jacobsen: Gentlemen, thanks so much for your time.

Sorensen: You are very welcome.

License and Copyright

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Interview series with Scott Douglas Jacobsen (In-Sight): On Open Societies and Closed Societies with Prof. Imam Syed Soharwardy

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Islamic Supreme Council of Canada

Publication Date (yyyy/mm/dd): 2018/05/26

Prof. Imam Soharwardy is a Sunni scholar and a shaykh of the Suhrawardi Sufi order, as well as the chairman of the Al-Madinah Calgary Islamic Assembly,founder of Muslims Against Terrorism (MAT), and the founder and president of the Islamic Supreme Council of Canada. 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 atsoharwardy@shaw.ca OR Phone (403)-831–6330.

Scott Douglas Jacobsen: With respect to open societies and closed societies, Canada is an open society and a constitutional monarchy, but also a pluralistic, multiethnic, and multifaith, society.

It comes with a lot of complexity. In any open society, any movement on any of the dials of the society in terms of progress or non-progressin other words, openness or closednessof the societystarts with dialogue.

What are some ‘hot button’ things that people are potentially afraid to talk about and is allowing the vacuum of conversation to be filled by the more extreme voices? That may be leading to a more closed society rather than a more open, tolerant one.

Imam Syed Soharwardy: In my opinion, in an open society like Canada, people should be allowed to express their opinions. Sometimes, it could be an offensive opinion. Sometimes, it could be a very strong disagreement, but people should be allowed to express or ask what they want to know without persecution or fear of backlash.

An open society, it is also in danger of a certain element of the society taking advantage of the freedom of the society, which it enjoys, and then try to undermine a segment of society, a group of people, by intimidating them, bullying them, and so on.

An open society does not mean people have the open freedom to spread hate against a segment of society. An open society means, what I understand, having an open dialogue, critical discussions, criticizing each other on different topics.

That is absolutely fine. The civil discussion is absolutely fine. What is, in my opinion, in an open society should not be done is causing harm to a segment of society, which may be a small minority of the society; however, they have the equal rights to live in the society with respect.

That is the norm that has to be in place. Otherwise, civil society will not be a civil society. It will be the law of a jungle. Openness does not mean that I cannot question a religion. The openness that, yes, I should be able to question and be able to ask questions. However, I have to have an attitude to get know or understand others, but not to incite or stereotype the whole community of that particular group.

That is what it is. That is the beauty of Canada. In Canada, there is a balance of freedom of expression as well as a responsible society. Sometimes, it leads to abuse. Then there are laws in place to prevent the abuse of this freedom.

I think intolerance increases if we do not allow people to ask questions because when people are oppressed or controlled. They develop the anger in their hearts, in their insides.

There would be a time when the anger comes out and becomes violence. In order to prevent violence, let the people express, so they can have a civil dialogue, I want to add one thing here. If you remember, the cartoonists published the pictures of Prophet Muhammad (peace be upon him).

I was the one who took him to the human rights commission. He always says that I took him to the human rights commission because he drew the cartoons of Prophet Muhammad (peace be upon him), which he thought he had the freedom to publish the cartoons.

That is absolutely not my understanding. Yes, he has his view to have his view on what he does not understand. My problem is not that he does not accept my prophet, but it does hurt me when someone portrays and makes fun of my prophet. It hurts.

I understand that the speech that could hurt someone is legal and allowed. I understand that. We should have the tolerance to hear hurt people. When I saw those cartoons, it was not about the Prophet Muhammad (peace be upon him). It was about the Muslim community to be stereotyped.

Because people have to understand. The Islamic faith is not like today’s Christian society, today’s Jewish society. The majority of Muslims, even in the 21st century, have a belief in Islam, which is nothing but the sayings and actions of one man.

It is Prophet Muhammad (peace be upon him). Prophet Muhammad is not just one person in the Islamic faith, one prophet in the Islamic faith, or a leader of the Islamic faith. Prophet Muhammad (peace be upon him) is Islam.

When someone represents him as a terrorist, whcih was what the cartoons were about, it means that you are representing the whole religion of Islam as terrorists. That is not acceptable. That is, in my opinion, hate mongering.

That is why I stood up against it; anyone can criticize Islam. We live in a free society. It is absolutely fine. But no right to stereotype a society with hateful, symbolic, barbaric language.

Jacobsen: You were also part of the atheist bus campaign in Canada, in small part. What was your role in that? What was your stance on that?

Soharwardy: That was my campaign by the way. When I heard the Freethought Society of Canada is running a campaign, I thought that if they have the freedom to express their view about God.

Then I have the same freedom to express my views about God. When I campaign, I spend my own money. Several of my close friends campaigned in Calgary saying, “God does exist and He loves you.”

Jacobsen: [Laughing] This is great. I love that.

Soharwardy: This was our campaign. It was civil. There was no hate. There was no violence. From either side, it ended in a peaceful way, like a Canadian way.

Jacobsen: [Laughing] That is true. I like that. Thank you for the opportunity and your time, Imam Soharwardy.

License and Copyright

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Interview series with Scott Douglas Jacobsen (In-Sight): On the non-religious and religious youth, and dialogue, with Prof. Imam Syed Soharwardy

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Islamic Supreme Council of Canada

Publication Date (yyyy/mm/dd): 2018/05/26

Prof. Imam Soharwardy is a Sunni scholar and a shaykh of the Suhrawardi Sufi order, as well as the chairman of the Al-Madinah Calgary Islamic Assembly, founder of Muslims Against Terrorism (MAT), and the founder and president of the Islamic Supreme Council of Canada. 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 atsoharwardy@shaw.ca OR Phone (403)-831–6330.

Scott Douglas Jacobsen: Although, humanists, as young people, want to find community and dialogue. That can come in the form of dialogue in community with young people who are from religious communities.

With respect to the Canadian Muslim community, what are some ways the young humanists and the young Muslims can have a respectful debate or dialogue, or a sit-down coffee to know someone of an opposite worldview to see where they are coming from and see that there are people behind these beliefs?

They are not simply beliefs.

Imam Syed Soharwardy: If you attend my congregation, especially the youth groups, you will see the lively discussion that I have with our students. There are teenage boys and girls up to 20 years old, or 18 or 19.

I have a son. I have a daughter. I have always asked my own son and daughter not to be a Muslim because your parents are Muslim. You want to be a Muslim because you believe in Islam and through your own conscience.

That is what is it is. Being a Muslim and following the holy book, the Quran, in almost every volume of the holy Quran, it says, “Why don’t you ponder? Why don’t you think? Why don’t you explore?” It says, “Why don’t you explore the world?”

It says to question everything in the Quran, then you will get the answer. We must not be a blind follower of the religion, or humanism, or any belief, whether naturalist or spiritual belief.

We need to understand why we believe. Is our belief system natural, normal, common sense or not? That is why I love to talk anyone of any age, young or old, girls or boys, and answer their questions.

Islam, in my opinion, and, of course, people disagree with religion; I follow a natural, normal, common sense of way of life. Yes, there is a belief system. There is a concept of God. There is a concept of life after death.

However, the steps to those make sense in intellectual discussion, not simply blind following or blind beliefs because I was born into a Muslim family. It is because it is a natural, normal, and common sense religion.

Our boys and girls have lots of questions. I never say, “You cannot question.”

I never discourage any youth who have questions in our congregation. You can question everything, every personality. You can question every symbol in Islam, but there is an explanation.

What happens, Scott, you talk to someone who does not understand his or her own religion. When the person him or herself is confused, somebody goes and asks the question, but the person cannot explain properly.

People think, “This is a stupid or a bad religion,” because they do not know what they are believing in. But, by the Grace of God, I am not bragging about myself. I hope that when somebody will talk to me that I should be able to answer their questions in a normal, common sense way.

Jacobsen: I like talking to you. I find the conversations enjoyable.

Soharwardy: Thank you.

Jacobsen: With raising children within the Islamic context where questioning is allowed and encouraged, what can a young person do who happens to, unfortunately, not be encouraged in a home setting?

Where the faith is forced on them and no reasons are given except that the parents happen to believe it? I notice this in Canada. The two bigger faiths are Roman Catholicism and Protestantism.

I would assume in Sunni or Shia Islam. In many households, it would be akin to that, where the questioning is not encouraged and the young person may not have developed the capacity.

They may not have had capacity be encouraged to be developed to question those things. If they have a faith, they have a robust faith. If they do not have the faith, they feel okay and comfortable with their family in not believing.

Soharwardy: I completely agree with you. There will be families in the Muslim community who do not allow their children to question the faith. Some of the people and families are rigid. They have been told some things and simply follow it.

In my opinion, that belief is against Islam. It is against what the Quran teaches believers. That you should be pondering, exploring, and seeking. To be a blind follower, that person loses the spirit of Islam.

Some families, they do not allow thinking. It causes a serious harm to the boys and girl who have been forced to follow a belief system. Their heart is not in it.

In Islam, it is a requirement of Islam, a requirement of faith, to practice Islam based on your heart. In Islam, no good deed is accepted by God. Unless, your heart is in it. Prophet Muhammed (peace be upon him), he has said it. In one of his sayings, the acceptance of your actions depends on the intentions behind the actions.

If my intention is not to pray 5 times a day, but I have been forced to pray five times per day, that person should know, according to Islam, their prayers are not accepted.

Jacobsen: Wow.

Soharwardy: Nobody should be forced to pray five times per day or fast during the month of Ramadan. It is absolutely non-Islamic that somebody is forced to follow Islam. lslam does not recognize a person’s faith if that person has been forced.

I always say that it bothers me, sometimes, when the newspapers talk about these terrorist groups. They are forcing people to convert to Islam. If people are forcing people to follow Islam, and if there is no compulsion in religion, then Islam does not recognize that person as a Muslim.

If I am forcing my children to pray five times per day because it is a requirement of faith, and if they do not want to because they do not have their heart in it, they may pray today and tomorrow.

When they grow up, they may develop a rebellion against the traditions, rituals, and prayers, which were forced on them while they were young. Why do we want to do these things while when they become adults, they will be against it.

I think it is very important for parents to teach their children explain, answer questions, let their children think and question. I remember, Scott, I had a debate with Irshad Manji. I think you know of her.

Jacobsen: Oh yes!

Soharwardy: She wrote a book, The Problem with Islam Today. I had a debate with her in her home in Toronto. She wrote that when she was a small child in B.C. Her mother sent her to a mosque to learn Islam.

When she had questions, the teacher said, “Shut up! Do not ask. This is in the Quran, follow it.” This is Irshad Manji as a small child. It was normal for her as a child to ask those questions. The teacher messed her up.

The teacher could not answer the questions. What happened? She developed the attitude of rebellion against the faith. If people, if the Muslim parents, continue to do these things, then they will lose their children.

Their children will lose Islam. We should let them get the answers. If they do not want to do it today, then let them be as they are, God willing, once they understand, they will come back.

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

License and Copyright

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Questioning and Exploring are True Tenets of Islam: Sufi Imam Soharwardy

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): New Age Islam

Publication Date (yyyy/mm/dd): 2018/05/22

Prof. Imam Soharwardy is a Sunni scholar and a Shaykh of the Suhrawardi Sufi order, as well as the chairman of the Al-Madinah Calgary Islamic Assembly, founder of Muslims Against Terrorism (MAT), and the founder and president of the Islamic Supreme Council of Canada.

———-

“However, the steps to those make sense in intellectual discussion, not simply blind following or blind beliefs because I was born into a Muslim family. It is because it is a natural, normal, and common sense religion,” Soharwardy stated, “Our boys and girls have lots of questions. I never say, “You cannot question.””…

Prof. Imam Soharwardy is a Sunni scholar and a Shaykh of the Suhrawardi Sufi order, as well as the chairman of the Al-Madinah Calgary Islamic Assembly, founder of Muslims Against Terrorism (MAT), and the founder and president of the Islamic Supreme Council of Canada. 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-Uloom 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 Tasawwuf (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.

Imam Soharwardy took the time for an interview with me. We talked the young. In particular, the young non-religious and religious.  Those who may believe in humanism.  Those who may believe in Islam.

Humanists, mostly, coincide with the beliefs as atheists. Others, like super-minorities, may be theists in some modified definitions, deists, and even pantheists.

Their emphasis is humanistic valued. I wanted to focus on dialogue between communities. I find some sects in Islam and communities of the non-religious do not respect freedom of religion and freedom of belief for others.

In some sects of Islam, as seems pointed to, often, the tendency seems a desire to eliminate atheists, the non-religious, the infidels, and to, in secular terminology, disregard freedom of belief and freedom of religion, which includes other metaphysical propositions such as atheism.

Same with some sub-communities of the mob-religious. The tendency to want to eliminate or destroy religion. The desire to “free” the world of superstition through deletion of religious belief, which disregards freedom of religion and freedom of belief in some ways and not in others.

At the end of the day, as some say, people hold beliefs, which differ from the beliefs. However, the rights to the various freedoms amount to consensus-based abstract principles for everyone, not some, to hold rather than live in a Platonic vacuum.

In fact, a test may emerge from permission for those one most disagrees within these areas to hold the religious/non-religious beliefs. Not an agreement with the beliefs, per se, but the agreement in the right of the person to hold the beliefs.

Anyhow, Soharwardy took time to talk with me. He pointed to the youth in the congregation, saying “If you attend my congregation, especially the youth groups, you will see the lively discussion that I have with our students.”

He mentioned having a son and a daughter. Both, he noted, have been raised with the ideas that they should not believe in Islam because of them as the parents but, rather, because they want to through their own consciences.

Soharwardy talked about his religious text, “Being a Muslim and following the holy book, the Quran, in almost every volume of the holy Quran, it says, “Why don’t you ponder? Why don’t you think? Why don’t you explore?” It says, “Why don’t you explore the world?””

The emphasis being on questioning rather than blindly following. He believes, whether humanist, Muslim, or another belief system, that the point is to not be a “blind follower.”

“However, the steps to those make sense in intellectual discussion, not simply blind following or blind beliefs because I was born into a Muslim family. It is because it is a natural, normal, and common sense religion,” Soharwardy stated, “Our boys and girls have lots of questions. I never say, “You cannot question.””

He never discourages questioning from a youth: every symbol and figure in the Islamic texts should be questioned. “What happens, Scott, you talk to someone who does not understand his or her own religion. When the person him or herself is confused, somebody goes and asks the question, but the person cannot explain properly,” Soharwardy opined.

I noted the trends in some Canadian households, or homes, with the lack of questioning allowed because the parents, for the best of intentions, do not want to lose the child.

The two dominant faiths in Canada are Roman Catholicism and Protestantism. I suspected similar phenomena with Sunni Islam and Shia Islam. The parents not wanting the questioning of the faith for fear of losing their children to non-belief in heir brand of religion.

The parents disallow the questioning. The parents prevent the child from developing the critical capacities, and so on.

Soharwardy replied, “I completely agree with you. There will be families in the Muslim community who do not allow their children to question the faith. Some of the people and families are rigid. They have been told some things and simply follow it.”

He considers this against Islam to not question, seek, and explore. “To be a blind follower, that person loses the spirit of Islam,” Soharwardy said, “Some families, they do not allow thinking. It causes a serious harm to the boys and girl who have been forced to follow a belief system. Their heart is not in it.”

He went on to say that it is a requirement of the Islam faith to practice from the heart. If a good deed is done, while not an act from the heart, then Allah or God will not accept the good deed. The acceptance by their God of the actions depends not only on the goodness or righteousness of the actions but also the intentions behind the actions.

Soharwardy bluntly stated, “If my intention is not to pray 5 times a day, but I have been forced to pray five times per day, that person should know, according to Islam, their prayers are not accepted. Nobody should be forced to pray five times per day or fast during the month of Ramadan.”

Compulsion in the faith, in other words, does not practicing the faith. If one is forced, then they do not count as one of the faithful. In this interpretation, the people without the heart in the acts could be considered infidels or heretics by the proper faithful who have their hearts in the acts of prayer of fasting during Ramadan as two examples.

“I always say that it bothers me, sometimes, when the newspapers talk about these terrorist groups. They are forcing people to convert to Islam,” Soharwardy said, “If people are forcing people to follow Islam, and if there is no compulsion in religion, then Islam does not recognize that person as a Muslim.”

License and Copyright

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Has Fake News Made it Hard to Believe the Media?

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Black Detour

Publication Date (yyyy/mm/dd): 2018/01/03

Fake News is a bane of modern media. I do not like it; others despise it. Those in power looking for conspiracy theories and obscurantism love it, surely. But how does this affect the general public’s perception and trust in the mainstream media, or even media generally.

The news is a precious commodity in what I would probably lean into calling the commons. The commons, or the public good in the way the forests and most things in them were considered several centuries ago. I feel as though the news in an era of mass communication could and should be at least partially placed in that category. Democracies need informed educated – formal or otherwise – citizens capable of critical thinking. Those able to see through the nonsense spread by hundreds of Russian bots about Brexit or any other issue. If they are able but don’t, or are unable because they can’t, then we’re in for a real mess into the future.

We’re into a future where whatever dictates a leader gives on a whim goes completely unquestioned, not simply by a few but by everybody. Then that’s a recipe for a democracy deteriorating into an oligarchic plutocracy such as Russia, or an autocratic-leaning state such as the Philippines with Duterte, or even theocratic and a mixture of the aforementioned – as we find in Saudi Arabia.

So, has this made believing in the news more difficult? For me, it has made believing in the mainstream media narrative more difficult because it is not the same now. Reality is in competition with unreality, constructing viewpoints unlike ever before. Mostly, it is the speed with which misinformation and disinformation can spread. I fear this can bring out the worst parts of us.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

What Happened to the Racists from the Civil Rights Era?

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Black Detour

Publication Date (yyyy/mm/dd): 2018/01/28

Racists in the civil rights era can transform, for better or worse, in another one. I suspect that several things have happened to them, but that the general trend, as with the long arc of American history, is one of progress for the better, where the good continues to win despite setbacks.

Racists will be Racists

The racists in the Civil Rights era were prominent opponents of the movement, obviously. But they seem to have disappeared from the public consciousness. And I don’t know why exactly. So, I’m taking the space here, if you’ll indulge, to explore the idea of this. To research this topic in full, I’d need to write a book: “In Search of the Deplorables.”

Nonetheless, there is the notion about the Civil Rights Movement. That idea is some good people were fighting for equality. Some bad people were fighting for inequality. The good people triumphed to some degree. Others lost and slithered away. But what happened to them? Where did the individuals going for superiority based on the hypothetical concept of race go?

It is an interesting question. It raises the spectre of racists moving to other areas of the country and using different methodologies. Or were they immediately defeated, so they were dispersed as they disbanded? I don’t see racists simply giving up their ideologies, prejudices, and pseudo-sciences. Some, sure, as ‘the light’ of modernity and critical thinking came to them, even basic equal, one-to-one interaction with people of different ethnic backgrounds. But all of them? I highly doubt it. 

But Really, Where Did They Go?

So, I’m back to the original thought. What happened to the racists? One thought is that they went into the ether, or the underground. Some argue that a few crept into the White House. Another is they found other means by which to express their distasteful views. They could also have formed underground groups to band together again and to re-brand, “The culture won’t accept this. But they may accept this.” 

Then again, there are those who took the ideology, moved forward with it, and who we see mocked and ridiculed – sometimes punched – in broad daylight. In the social media era, this is something that gets spread, as we all know, far and wide to make ‘memes’, video clips, and material for YouTube commentators and even mainstream media personalities. 

There is research into unconscious biases from Professors Anthony Greenwood and Mahzarin Banaji with the Implicit Association Test or IAT. But this answers another question, somewhat, about the ways we all inhabit a social context rather than looking at individuals with reprehensible views about ethnic supremacy often tied to a religious ideology. Someone with the intent to deny another human being fundamental human rights based on those views. 

My suspicion overall is that those who are on the losing side of history and eventually are defeated; at the time of the defeat, they do disband.  Many lose hope. Some go underground. Others rebrand, still others have a change of heart. They get fewer in percent of the population and less firm in their faith. But some simply never change, even indoctrinating their children. So, I suspect, though cannot prove definitively, that they’re extant, still around in other words but with less power and fervour as those who used to partake of lynchings and Jim Crow. But the fact that the majority perspective in culture has shifted so much – the tide of history – points to their disempowerment in culture even if around. 

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Cannabis Student Organization 1: Canadian Students for Sensible Drug Policy

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Cannabis Life Network

Publication Date (yyyy/mm/dd): 2020/10/06

Resources for students interested in harm reduction methodologies can take note from those at the frontlines. Those students taking time out of their prime years of life to make society more civilized. Many student groups exist and some national student organizations exist.

One of those is the Canadian Students for Sensible Drug Policy or CSSDP.* Based out of Canada, the grassroots organization is a network of students and youth with a concern for the negative impacts of current substance or drug policies nationally. These impact individuals. These impact communities.

A Natural Movement

The whole idea is youth gathering together to make incremental or piecemeal reform nationally or locally. The current approaches are more punitive rather than harm reduction and tend to worsen outcomes over time.

With a response to inflict further punishment on users, exacerbating the problems. So, the harm reduction approach is a natural change in the movement towards something more healthy.

The main evidence-based approach to health and wellbeing now is harm reduction if the goal is to reduce harm to individuals and communities. CSSDP orientates around this basis.

More About Canadian Students for Sensible Drug Policy (CSSDP)

What you have with these youth movements are whip-smart and active young people gathering together to produce content relevant to all age groups, yet, they’re oriented to youth audiences.

They have university chapters. These chapters provide on-campus support networks and connections to the national Board and CSSDP at large. If students have an interest in founding a chapter or becoming involved in harm reduction activism on campus, these are great resources for you.

Currently, they have chapters in Quebec Montreal (Regional), Concordia University, McGill University, UBC Okanagan, UBC Vancouver, University of Calgary, Edmonton (Regional), University of Dalhousie, Ottawa (Regional), Ryerson University, University of Ottawa, University of Toronto, Queen’s University, University of Guelph, and uWindsor.

Getting Involved

If you want to get involved with CSSDP, then you can always drop them a line to see what’s up. As these movements are individuals who may lack funds, any financial assistance will be greatly appreciated.

They have a fundraising page for those who can help with it. This can be merchandisePayPal on-time donations, or Patreon donations. All forms of financial assistance are helpful.

If you’re looking to support cannabis culture nationally and the efforts to reduce the harms to individuals who use substances within individual autonomy, then this is one of the great organizations for you, or other youth.


*Current National Board: Kira London-Nadeau, Erika Dupuis, Kiah Ellis-Durity, Rhiannon Carruthers, Alex(andra) Holtom, Mary Kelly, Heath D’Alessio, Taylor Fleming, Matthew Bonn, Alexander (Alex) George Betsos, Tess Walker, Hasham Kamran, Avery Sapoznikow, Matthew McLaughlin, and Sanjana Mitra.

Current Advising Team: Nazlee Maghsoudi, Rebecca Haines-Saah, Jenna Valleriani, Michelle St. Pierre, Stephanie Lake, Dessy Pavlova, and Donald MacPherson.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

How Many Leaves Does a Female Cannabis Plant Have?

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Cannabis Life Network

Publication Date (yyyy/mm/dd): 2020/08/30

The number of leaves on a cannabis plant is not a straightforward endeavour. In fact, the biological sex of the cannabis plant can determine the attractiveness to growers and prospective harvesters.

Cannabis is a sophisticated subject matter. All way down to simple questions, “How many leaves does a female cannabis plant have?”

Male Versus Female

The female crops are the only cannabis crop that produces bud mostly used for medicinal purposes. The question as to the number of leaves per female cannabis plant can seem straightforward.

However, the number of leaves is variable. Same with the sex differentiation of the plants. The stalks of the female cannabis plants are less sturdy, skinnier. The males are thicker and hardier. The males have fewer leaves than the female plants.

Both have bulbs, but the females have translucent hairs on theirs. These will release pollen. Hermaphrodite cannabis plants exist. But these are treated as if male, regardless. They can grow both sex organs of the plants.

Female cannabis plants are desirable plants for users. Now, to the issue at hand, what about the traits of the leaves?

Leaf Fingers

The number of leaves of the female cannabis plant will differ from the male cannabis plant. However, the first six weeks of life for a cannabis plant, male or female, will be indistinguishable one from the other.

Also, it will depend on the species of the cannabis plant for the look of them when comparing, for example, Sativa, Indica, or Ruderalis. Furthermore, you shouldn’t confuse the fingers on the leaves with the count of the leaves.

Sativa, Indica, and Ruderalis, strains have different kinds of leaves. Sativa is elongated with nine pointy points. Indica is like a fan with seven points. Ruderalis is shorter and puffier than either Sativa or Indica.

Female Plant Leaf Count

Once past the potential confusion of the fingers per leaf or the female/male/hermaphrodite sex differentiation, or lack thereof, you can count leaves. The number of leaves will differ by strain and by sex. Typically, though, the number of fingers per leaf can be 5 or 7 up to 13 at the extreme end.  

Presumably, if a Sativa female cannabis plant, it will have more leaves and fingers per leaf than a Indica male cannabis plant, on average.

So, the math of leaves per plant – per female plant – is not straightforward. Because cannabis minutiae is a complex subject matter.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Canadian Cannabis: A Love Story, or International Rights and Legalization

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Cannabis Life Network

Publication Date (yyyy/mm/dd): 2020/08/29

International rights form the foundation for modern nation-states. Insofar as states are considered civilized, they adhere to human rights more, not less. Decriminalization continues to make marks on the international stage.

Since 2001, cannabis has been legal for medicinal use by Canadians. Also, since October 17, 2018, cannabis has been legal in Canada, which remains a lucky thing for Canadian citizens. For many others in different countries, they have been unlucky in this regard.

Canada

We, in Canada, live in one of the few places with medical and recreational legal use of cannabis. To me, this makes Canadian society a more civilized democratic country because this seems to respect an unspoken ‘human right’ without explicit statement as a human right.So, the right is to psychological autonomy — not simply intellectually. As in, we have the right to freedom of religion and the right to freedom of belief. We can practice religion as we wish. Also, we can believe, as we wish.

Yet, “psychological autonomy” seems more nuanced. The others seem obvious as intellectual forms of freedom of mind. It means the right and privilege to consume psychoactive substances as one sees fit.
A model of free, prior and informed consent about the substance, so knowing the consequences of the free psychological acts, too.

An Outlier

Only Canada, Georgia, Mexico, South Africa, Uruguay, 18 states, and a small handful of other places have legalized recreational use of cannabis. The United Nations recognizes 193 Member States in its General Assembly.

Subsequently, Canada is one of the few outliers with both medicinal legalization and recreational legalization of cannabis. In most other nations of the world, cannabis is at least partially illegal.

The three governing treaties for its international legal status are the 1961 Single Convention on Narcotic Drugs, the 1971 Convention on Psychotropic Substances, and the 1988 Convention Against Illicit Traffic in Narcotic Drugs and Psychotropic Substances. Perhaps, it’s time for an updated one.

International Classifications

Essentially, this international system lists cannabis as a Schedule I substance or ‘drug’ and a Schedule IV, in fact. Meaning cannabis is in the same classification as “cocaine, heroin, methadone, morphine, opium,” according to the European Monitoring Centre for Drugs and Drug Addiction.

Let that sink in, for cannabis users, many of the readers here, potentially. You’re classified along those lines, which seems, at a minimum, unfair if not against subjective experience and the scientific evidence. Canada, in this sense, seems more evidence-based in its policies regarding cannabis with decriminalization than most of the other countries of the world.

This classification of schedules — Schedule I, Schedule II, Schedule III, and Schedule IV — for substances is highly outdated. It came from the annex to the 1971 UN Convention on Psychotropic Substances.

Legalization, A Love Story

Many health authorities in Canada, in other countries, and leaders, including former and current secretary generals, have made calls for decriminalization.

The World Health Organization and the U.N. made calls several years ago for removal from Schedule IV classification, which, at a minimum, is a light move while reasonable.

Canada, in its evidence-based policy of decriminalization/legalization of cannabis as a whole since 2018, and as an outlier on the international scene, is a love story about a society self-civilizing through democratic efforts.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Ghana: Interview with Roslyn Mould, President of the Humanist Association of Ghana

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Humanisten (The Humanists)

Publication Date (yyyy/mm/dd): 2020/09/01

What is your story as a youth growing up in a religious household?

I attended Catholic schools, St. Theresa’s School in Accra from primary, junior high school and in Holy Child School I got my Senior high school education. Obedience, discipline, and morality were the core teachings there with religion and especially Catholicism at its core. It was compulsory for all students to attend Mass at least 3 times a week and observe ‘The Angelus’ prayer’ 3 times a day. Most of the students were Catholic, but we had Anglicans and Protestants of various denominations as well. I became more exposed to Christian Charismatic teachings, joined nondenominational prayer groups and underwent a period of ‘being born-again’, which cemented my belief on God. It was there I had my ‘Confirmation of the Holy Spirit’.

You de-converted and became an atheist in 2007. What were the major reasons, arguments, evidence, and experiences for the de-conversion?

I had finished University where I acquired my BA and I had made lots of friends in the expat community. At the time, I had come to realize that I had certain views such as feminism that a lot of Ghanaian men were not interested in due to cultural and religious reasons so I seemed to connect well with foreigners.

I came to realize that most of them were non-religious as most people from Europe tend to be including my partner although they were baptized in the Orthodox Church. I also started to notice that whenever I made religious statements, there would be a short awkward silence and a change in topic. I felt then that I was not doing my job properly as a Christian if I could not teach them about the Word of God and pass on the teachings of Christ. It was at this juncture that I set on a personal course to do objective research on the origins and importance of religion, especially Christianity, in order to properly inform my friends about it. We had Satellite TV then as well so I gave more attention to programs on channels like the HISTORY channel, which at the time showed objective documentaries on the life and times of Jesus Christ and the origins of the Bible.

This was eye-opening because all my life, I had watched the same type of movies and documentaries which were shown every Sunday and especially on Christian Holidays, but those ones had certain relevant information left out of it and they also did not give archaeologically documented information so came my first ‘shocks’. I also watched the Discovery and National Geographic channels for scientific documentaries on evolution the possibilities of life on other planets and these baffled me further because I had been taught to believe in only Creationism and I did not know there was another way of explaining how humans exist. At that point, I had not gotten any information to preach with and I had no one to talk to about my findings.

I went through stages of grief, disappointment, sadness, anger, and finally stopped going to church. Even when I stopped going to church I felt that God would strike me with lightning for disobeying him or ‘betraying’ him, but as time went by and nothing bad seemed to happen, my fear lessened. I did not know how to explain it to my family and friends. So for years, I kept my non-belief to myself and gave excuses for not attending church and sometimes hoped that I could be proven wrong with my non-belief so I could go back to worshipping God but that time never came.

What is the greatest anti-scientific and anti-humanistic movements within Ghana?

Ghana’s greatest enemy in the progress of science and technological advancement is religion. It is the only and greatest barrier because it allows for so much wrong to go on with little or no opposition. From faith healing, false prophecies, work ethics, illogical theories, women’s oppression, authoritarianism, human rights abuse, bribery and corruption, etc. Ghana is highly religious in the sense that everything that happens is attributed to a deity or superstition or both! If something good happens, it is “By His (God’s) grace”, if something bad happens, it is “God’s will” or “the devil’s work” or “a bad spirit” or “angry ancestors”. It is almost impossible to argue with people no matter how educated because of this train of thought.

Religion is not a private matter as most religious countries practice. Here, it is allowed everywhere and anyone who stands in the way of their ideology or spiritual leader is an enemy of progress to them. Most homes force relatives to pray at odd hours loudly and some go on the streets at midnight to pray or preach. In the public buses, herbal medicine traders who also double as Christian pastors are allowed to stand and preach for hours during the journey. At work, highly religious entrepreneurs and Managers force employees to sing and pray before and after work. All official meetings and occasions, private or public begin and end with a prayer. Our entire lives are circulated around prayer and worship of one deity or another. There is little space for intellectual conversations and critical thinking.

What is the status of women regarding empowerment, equality, and rights in Ghana?

I am very happy to be born at a time when women empowerment is starting to benefit the masses. However, there are several factors that are hampering empowerment and gender equality in Ghana, which include Cultural and religious beliefs.

Can humanism improve the status of women in Ghana more than traditional religious structures, doctrines, and beliefs?

Most definitely it can! This is because, humanism emphasizes the value of all human beings regardless of gender and promotes wellbeing of people whereas religion and superstition creates an illusion of differences between the gender making men feel superior than women. Humanism also brings about a sense of selflessness and working to better the lives of the deprived in society which are mostly women.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

#NormalizeAtheism: An Interview with Mark Nebo, Steve Shives, and Sincere Kirabo

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Humanist (American Humanist Association)

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

Atheists continue to be stigmatized by the general public and regarded as immoral and unapologetic “sinners” not worthy of trust or respect. A new initiative underway called #NormalizeAtheism seeks to increase visibility and encourage dialogue to challenge misconceptions about what it means to be an atheist.

Be Secular founder Mark Nebo started the #NormalizeAtheism campaign in 2014 and more recently Steve Shives (atheist video blogger) and Sincere Kirabo (American Humanist Association’s social justice coordinator) have signed on as managers to assist the development and expansion of the campaign. I spoke with Nebo, Shives, and Kirabo about their promotion of atheist awareness through social media and apparel.


TheHumanist.comHow did the #NormalizeAtheism campaign get started?

Mark Nebo: I started it in 2014 after really taking to heart David Silverman’s message in a speech about using the term “atheist” openly to help make it the norm. I initially started using the hashtag myself and a few others caught on. Once the Richard Dawkins Foundation retweeted me, it went viral. I made the first batch of awareness shirts and sold about 200 of them. The campaign didn’t really become a campaign until the fall of 2016 when Sincere, Steve, and I got together and decided to try and take it to the next level.

TheHumanist.comWhy is the #NormalizeAtheism campaign important?

Steve Shives: There are more people who identify as atheists than ever before, and an even larger number of people who don’t call themselves atheists, but who also don’t claim any particular religious affiliation. And yet there’s still a great deal of stigma attached to being avowedly non-religious, and especially to being an atheist. #NormalizeAtheism is a way for us to do our part toward reducing that stigma. I don’t want to speak for the others, but I feel safe saying that Mark, Sincere, and myself are all believers in secularism, which means that society should be religiously pluralistic but that no particular religion should be treated better under the law or given any special advantages. People of all religions, and people of no religion, including atheists, should be free and equal. #NormalizeAtheism is a way of pushing us toward that goal where atheists are concerned.

TheHumanist.com: Could you elaborate on the power of narratives and representation when it comes to society?

Sincere Kirabo: Media and culture thrive off narratives—established values and attitudes, as well as social group representation and stereotypes, are all influenced by this aspect of human socialization. Author and academic Robert McKee rightly points out, “Storytelling is the most powerful way to put ideas into the world.” The stories we are repeatedly told and believe shape our worldviews.

Most commonly accepted beliefs rely on mainstream narratives. The problem is that dominant group input is a key factor in what stories become routine and lodged in the cultural imagination. This means there is a tendency to normalize the ideas, concerns, anxiety, preferences, and agenda of majority group representation at the expense of other groups who, as a consequence, become misrepresented or marginalized.

Representation matters. This is why atheist activists fight against legislation influenced by religious assumptions. This is why atheist activists oppose organizations like The Good News Club that try to indoctrinate children in public schools. This is why atheist activists confront various expressions of religious bigotry so well-integrated into society that it’s considered normal. This is why it’s vital that atheists are brazen in our pushback against social norms that demonize us.

Atheists aren’t anomalies. We’re everywhere. We are relatives, neighbors, co-workers, and peers—desensitizing this taboo is long overdue. If nonbelievers are to gain more public acceptance, it will take openness as well as broad, consistent exposure.

TheHumanist.comWhat are the current initiatives and goals of the campaign?

Nebo: Currently the goal is simply awareness. The more people go out, wear atheist gear, show they’re open about their disbelief, talk about their atheism, use the #NormalizeAtheism hashtag on social media, and so on, the better.

Shives: I think we would all like for this to become something of an outpost for positive, active, socially conscious atheists. There’s a great need for more of that, particularly online where sadly some of the most visible atheist voices are not terribly admirable, to put it extremely politely.

TheHumanist.comHow can people participate in the #NormalizeAtheism campaign?

Shives: The easiest way to get involved is simply to tweet using the #NormalizeAtheism hashtag. That helps a lot. Get that trending! And if folks want to support the campaign, they can go to the official #NormalizeAtheism website and buy something from the store.

Nebo: People can also follow the campaign on FacebookTwitter, and by following the Twitter hashtag.


Mark Nebo is an activist, atheist, father, husband, public speaker, and veteran. (Photo via twitter.com/marknebo)

Steve Shives is an atheist video blogger and social justice advocate who examines atheism, science, woo, politics, and social issues. (Photo via twitter.com/steve_shives)

Sincere Kirabo is the social justice coordinator at the American Humanist Association. Sincere is a longtime humanist activist and writer. His work can be found on TheHumanist.comEveryday Feminism, and Patheos, among other media.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Catholic School Students in Ontario, Canada, Can Opt-Out of Religion Classes

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Humanist (American Humanist Association)

Publication Date (yyyy/mm/dd): 2017/07/10

Based on a recent human rights settlement case with the Simcoe Muskoka Catholic District School Board, Catholic school students in Ontario, Canada, can now opt out of religion classes.

Claudia Sorgini, a student at St. Theresa’s Catholic High School in Midland, Ontario, filed a discrimination complaint in 2016 when the school refused to let her take other courses in place of religion classes. Eventually this led to a settlement via the Human Rights Tribunal.

The standard protocol for Catholic schools in Ontario is to teach religion classes. Some took issue with this because since 1982 Ontario Catholic schools have received public funding through the Constitution Act, Section 93.

Only half of the students at St. Theresa’s are Catholic, and about one thousand students were part of the standard religion classes.

Sorgini accepted the classes as mandatory until her senior year, when she made the formal request to enroll in a science course in place of the religion class. It is instructive to note Ontario banned public prayer in the public school system in the 1980s, so religion classes as explicitly optional would seem a likely next step.

Sorgini reported feeling pressure to halt any attempts at exemption from the course. And once the switch from religion to science class was granted, she says she faced retaliation that made applying for scholarships and attending high school prom more difficult.

The school board denied the claims. However, the Human Rights Tribunal wanted the rules for opting out to be as transparent and easily understood as possible, and it kept the board accountable to their original process of religious class exemption and ensured that Sorgini (and other students who wanted an exemption) got one.

The settlement read, in part: “Students who apply for the exemption will not be asked to provide any reasons for their request, nor attend any meeting with school or board officials as a precondition to the application being recognized and accepted.”

Some cases of opt-outs still require parental approval, but the settlement encourages the other twenty-eight English Catholic school boards to adopt these updated policies.

The atheist community welcomes the news that Canadian Catholic schools have lost some influence to indoctrinate children, adding hope to the future of international irreligious movements.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

An Interview with Deborah Williams, Humanists of Houston President

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Humanist (American Humanist Association)

Publication Date (yyyy/mm/dd): 2017/04/26

This interview has been edited for clarity and readability.


TheHumanist.com: As the president of the Humanists of Houston, what tasks and responsibilities do you find yourself conducting?

Deborah Williams: “What don’t I do?” would be an easier question to answer! [Laughing] The job entails doing interviews like this one, but more importantly, it’s about providing a touch point for organizations through interfaith ministries, Black Lives Matter—anything for social action, like Meals on Wheels. (We’ve delivered hurricane boxes to them.) It’s about expanding what is available to our members, finding out their interests, and giving them what they need.

One of our members ended up in the hospital recently after she fell and broke her pelvis. As happens in a church when somebody’s ill and the pastor steps in, I [was a conduit between her] and the rest of the community. It’s more personal stuff than I envisioned before becoming president. Lots of hand holding. I don’t want to use the term ministering, but it’s similar.

TheHumanist.com: What are some of the social and political activities of the Humanists of Houston at the moment?

Williams: We were one of the sponsors for the March for Science. We’re also part of Texas legislature meetings. They meet every couple of years. We are part of the reproductive rights movement here. We’re involved with SB-6, which is the Texas version of what are known as the “bathroom bills.” We’re fundraising to help LGBT folks fight the SB-6 bill.

With the current US president and the Texas legislature off its rocker, we have lots to do. We can’t reach everybody. We try to post everybody’s events, but things happen fast. We focus on Texas issues such as science education. Also, they keep trying to ban abortion in Texas.

TheHumanist.com: Something I’ve come across in numerous interviews with nontheist groups is a lack of knowledge about what the heck the terms mean—even “humanism.” Do you notice this too?

Williams: I would say there’s a tremendous disconnect about what humanism really is, even among our membership at times. We have atheists who say, “How can you say that humanists are taking a stance on this bathroom bill? We’re progressives.” It is very disconcerting at times when it comes from your own membership. We had our own first meeting, the Humanism 101 meetup. We discussed what the Humanist Manifesto III says, and what the American Humanist Association says.

We try to educate members and the public. We were at the Pride Festival this year and had people ask, “Are you Satanists?” Here, in Texas, we reply, “No, we don’t believe in that either. Thank you.”

The idea of what to call ourselves is, I think, a problem we all have in humanist chapters. I am not a fan of the “friendly atheist” designator because when it comes to things regarding injustice, there’s not always space to be friendly. With SB-6, for example, it is a civil rights issue. We have to stand up and do the right thing.

TheHumanist.com: With the ongoing changes in America, politically and socially, what are some of the main concerns for you?

Williams: It’s interesting—in Texas, the laws still says that if you don’t believe in God, you’re not allowed to hold elected office. Trump’s election didn’t change that so much. We have several older members who are concerned that there might be a push to make people join churches. They are very concerned about the separation of church and state in Texas, which really wasn’t that separate to begin with.

On the positive side, the election has helped a lot of people become awake to the fact that they live in this little urban bubble in Houston, and the rest of the people in Texas can take that away from you. So what I see among the Humanists of Houston is an awareness that we have to stand up and be involved in politics. We don’t have to endorse candidates, but we can take a side for our own protection—protection of our children and protection of our environment.

TheHumanist.com: Any final comments?

Williams: Humanism has a long way to go in spreading its message, especially with the nones. There is a real opportunity if we are consistent and thorough. We are not a local club that meets in the local UU church. We should do some outreach. In Houston, for example, we have our community giveaway to the homeless community once a month. We need to do more.

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Interview with Social Justice Activist Ashton P. Woods

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Humanist (American Humanist Association)

Publication Date (yyyy/mm/dd): 2017/04/19

Ashton P. Woods is a social and political activist in the Black Lives Matter movement and the co-chair of the Black Humanist Alliance.


TheHumanist.com: You’ve been an activist for a long time. What was your first moment of political and activist awakening?

Ashton P. Woods: When I was fifteen I co-founded the first gay-straight alliance at my high school in New Orleans. I got tired of seeing people being bullied for being different, not just LGBT, but different, period.

TheHumanist.com: Now you’re the co-chair of the Black Humanist Alliance. What tasks and responsibilities come along with being the co-chair?

Woods: The way I see it, we’re not just organizing black people as a monolith, but organizing with the knowledge that black people come from different walks of life, including those who happen to identify as humanist or atheist in the secular community. There are more of us out there than people perceive to be. One of the things that I do as a co-chair is I focus on social justice.

TheHumanist.com: You note that the black humanist community isn’t so visible in the public eye. What efforts are being made to overcome that barrier of public perception?

Woods: First, it is about being visible. The more people see you out there doing the work and identifying like they do, then they have a stake in the game. They have something to relate to. I have worked in activism. And in general, it requires a certain level of relatability. That way, people are more inclined to be part of a movement or part of a project, and are willing to listen.

We must gain visibility within the atheist community as well. I went to the Nashville Nones! Convention in Nashville, Tennessee, and I could only count ten, maybe fifteen black folks. It wasn’t on a weekend, so most people were at school or work, and there are also financial barriers.

So signing up and being part of those particular events is important, as well as my social justice work, and emphasizing that there’s a place for the secular community in the Black Lives Matter movement, in feminism, and in HIV activism. It can be tedious when it’s needed. For some reason, I never found it hard to do. I just do it, if that makes sense.

TheHumanist.com: Yes, thank you for that. Also, you mentioned HIV activism. When did you find out that you were HIV-positive, what were the feelings that came up, and what have been some of the difficulties?

Woods: I was twenty-one years old when I was diagnosed with HIV. That would make it 2008. And I had never been educated a lot about HIV because I’ve been on my own since I was sixteen. Deliberately, I went to community centers that were part of the LGBT community, and in the black community as well, and learned what I could because I had friends who died from it. So when I found out that I had HIV—of course, you can’t die from HIV, but you die from complications with AIDS—I found the biggest reaction was that I broke out in hives.

I didn’t want to be around people. I remember the conversations with friends, who are no longer here, that it wasn’t not a death sentence. It was about destigmatizing HIV, but in the black community, in 2008 or even in 2017, people lack the common knowledge of how HIV works, and what it does. There’s a stigma that it’s about promiscuity. But it’s so varied. Some people with HIV were raped. There’s a lot that needs to be unpackaged there with HIV.

I feel like if we’re going to talk about Black Lives Matter or any other types of black activism, we need to make sure we’re including people who are living with this virus, and know that health is a main issue that should be discussed. So when we talk about, for example, Black Lives Matter, we say, “Black lives matter. Black health matters. Black women matter. Black LGBT people matter.”

I came out in 2015 publicly and by the beginning of 2016 I was on the cover of an industry magazine that covers HIV issues, which was a very rapid rise in that context. But it is about knowing what’s affecting your body. It’s about knowing how it affects everybody else. Because it doesn’t just affect the people who have it—it affects those around them as well.

TheHumanist.com: Tell me a little about your path to atheism. Was there a single moment of realization or a progress away from a traditional belief system into atheism?

Woods: Well, the irony is I don’t fit into either one of those boxes. I actually grew up religion-less. It was around me. Others practiced it, but I was never forced to go to a church or forced to try to learn. I was offered, but it was never forced. I was left to make the choice on my own. I never really believed. By the time I was ten or eleven years old, I was like, “This isn’t real to me. I don’t believe in this.” As an adult, I did try to join a church just to see what it was like, and to see if I could deal with it, and to see if I could believe in it. But no—it was, no. It just didn’t work. It’s not that I didn’t have any respect for the people because there are some good people there. But it’s not who I am. I never experienced agnosticism either. There was just never any God for me.

TheHumanist.com: You’re the co-founder and lead organizer for Black Lives Matter Houston. What are some of its main initiatives at the moment? What are you hoping to achieve in the next one to ten years?

Woods: My part in the Black Lives Matter movement is to affect policy. One of that things that I have been good at is working with elected officials to change laws and policies. I’ve been at the Texas legislature helping to look at language in bills, testifying on panels, and meeting with elected officials to convince them to vote for particular legislation. These bills basically abolish the ability for police to arrest you on misdemeanor charges. There’s also victimless crime. You get a citation and then go.

I’ve also been involved with the Sandra Bland Act. I was very involved in protests [at the time of her arrest and subsequent death in police custody]. The act basically makes it so that a police officer has to prove probable cause. It’s one thing to protest in the streets; it’s another thing to expand that protest to where you’re actually engaging in the political process.

While we would love to dismantle this system of pain, we are still in it. It will take some time.

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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-sightjournal.com.

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© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Secular Activism and Latino Nones: An Interview with Dr. Juhem Navarro-Rivera

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Humanist (American Humanist Association)

Publication Date (yyyy/mm/dd): 2017/03/23

Dr. Juhem Navarro-Rivera is a political scientist and a humanist. He has a specialty in American and comparative political behavior, which provides a unique insight into the political issues of the day. More specifically he is interested in the political behavior of the religious “nones,” Latinos, and Latino nones.


TheHumanist.com: You have expertise in the political behavior of the nones (those who answer “none” when asked for their religious affiliation or identity). In terms of the activism taking place since the inauguration, what have the Nones been up to with the new Trump administration?

Dr. Juhem Navarro-Rivera: In previous years or recent times political activism among the nones has been related to issues of church and state, of science, and religion. These are the bread and butter for the secular movement. What I have seen lately is some real movement in political activism with people running for office who are openly secular and running for office without running away from those [secular/atheist] labels. The Freethought Equality Fund has been finding some of those voices. But even at these early stages of the administration, which is a little more than two months old, we are seeing a lot of movement in terms of [secular Americans seeking office]. A lot of interest in mobilization.

I live in Washington, DC, and was able to see multiple secular organizations marching in the Women’s March on January 21. I know that prominent secular people and secular activists are getting very involved in the March for Science (April 22) and also the People’s Climate March (April 29). I am seeing some level of activism in an openly secular way—not necessarily just secular people who are members of other [non-secular] organizations working in their activism.

I can include myself. For my day job, I work for a progressive organization. I do certain political activism in that way, but not necessarily identifying as a secular person. There are secular people, or secular-minded people, who work for non-secular organizations. But now I get the impression that there are more people using their secular label as a way to move forward and counteract the attacks on women, the attacks on science, and the attacks on facts, based on what their secular values are telling them.

TheHumanist.com: Let’s talk about Latino nones in the United States. What are the demographics, and how has their political activism looked?

Juhem: Most of the big surveys, by which I mean those by the Pew Research Center, the Pew Hispanic Trends Project, or Public Religion Research Institute (PRRI), find that about one in five Latinos identify in some way as secular (atheist, agnostic, or nothing in particular). The 2008 American Religious Identification Survey, which I worked on as an analyst, found that 12 percent of Latinos were nones. So there has been incredible growth in just under a decade.

Certainly this has been driven, like the general population, by young people. PRRI estimates that 30 percent to one-third of Latinos under thirty claim no religious identification. That is an interesting fact because one thing we know about political participation in general is younger people tend to be less involved for various reasons.

In general, Latinos tend to support the Democratic Party candidates over the Republican Party candidates. That holds true even more so for Latino nones. I don’t have data for 2016 in terms of race and religion polling, but I know that PRRI, where I was employed and worked on surveys a few years ago, found that Latino nones were more likely to vote for Obama in 2012 than Latinos in general. We certainly know that Latinos nones, like nones in general, are more liberal than the general population. Latinos generally lean heavily Democrat in voting, and the Latino nones are even more so.

In terms of the new presidential administration, for many young Latinos, the main issues are immigration and the deportations that have been carried out.

But to what extent secular Latinos are disentangling their Latino identity, as a racial and ethnic group of the United States, or whether their religious identity is a factor into that, I am not sure. As a Latino myself, though not under thirty, that is something that I have to deal with. I’ve had the Latino concern about what is happening to my fellow Latinos who may be of any religion, but feel under attack by the administration.

What I think is, and I don’t have a lot of evidence for this, is that young people, particularly young Latinos, were more likely to vote for Bernie Sanders than Hillary Clinton, even though Clinton won the overall Latino vote. I think this is consistent with the evidence that they are more liberal than their peers, and the younger secular cohort are even more liberal than older seculars.

Latino nones are looking for a space. They’re looking for a space not only for political activism within the Latino community and within the larger secular movement. I think it’s a two-pronged battle. So I think some of them that are politically minded may have to decide where they want to put their energy.

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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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

The Drug Epidemic & Decriminalization

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): International Policy Digest

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

There are 70,000 to 100,000 individual deaths from opioid overdoses each year. It is estimated that there were 99,000 to 253,000 deaths from to illicit drug use in 2010 and 8,440 overdose deaths occurred in the EU28 in 2015. This is a clarion call for us to make the world safer for the next generations. What can we do?

One of the main global organizations for the health and wellness of the public is the World Health Organization. The main collective entity representing the world’s population, and which produced the Universal Declaration of Human Rights 70 years ago, is the United Nations. Both the World Health Organization and the United Nations issued a joint statement calling for the decriminalization of all drugs.

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Former Portuguese Prime Minister António Guterres launched the decriminalization of drugs in Portugal. Today, Guterres is the Secretary-General of the United Nations and is also calling for decriminalization globally, as well. The late Kofi Annan also made a call for the decriminalization of drugs around the world as did the Global Commission on Drug Policy which is comprised of 12 powerful former heads of state.

In Canada, two of the three major federal or national political parties have also called for the decriminalization of drugs. The main health officials of some of the most populated city centres in Canada — Vancouver, Montreal, and Toronto — have called for decriminalization. The reason is stark, and clear. Canadian citizens are dying because of overdoses. The punishment-oriented or punitive approach is the methodology for dealing with drugs most visible in countries like the United States. They imprison and fine drug users or holders to make an example of them. The evidence indicates that these measures tend to increase drug use and overdoses, not decrease them. That is why the experts are not calling for more criminalization of drug users. It impacts the poor and minorities disproportionately.

But what is the alternative: harm reduction. Decriminalization is part of the process of implementing a harm reduction philosophy. There’s a wide range of policies, programs, and practices devoted to the reduction of harms associated with drug use. When HIV was becoming a pandemic, harm reduction began its early development processes. Some of the first beneficiaries were drug users who got high with needles. In Canadian society, we see the work of safe needle exchange sites to reduce the transmission of HIV and infectious diseases. Without a clean needle, HIV can spread from user to user through contaminated needles. Canadian health providers are also distributing a drug called naloxone, which can block the opioid receptors of the body, thus preventing opioid overdoses.

The criminalization of drugs is the problem. Illicit opioids are often laced with fentanyl, a deadly drug. Regulating fentanyl in opioids would save lives. In Portugal, there are no arrests for drug possession and more people have begun to receive treatment. As a direct result, the total number of people having addiction problems, HIV/AIDS, and drug overdoses have plummeted in Portugal.

Given the demographics of who is imprisoned or fined, the public health benefits would help to the most vulnerable members of society. They would receive treatment, while also avoiding being imprisoned from drug usage. This would do wonders to end the prison-industrial complex in the US, which disproportionately impacts minorities.

The next steps in the fight to end drug addiction will be education of the global public about the empirical benefits of decriminalization. We should work towards a national and international collective set of efforts to solve the issue of drug abuse and overdoses. Human beings have used drugs for thousands of years. We have the means to reduce the harm to those all over the world impacted by addiction, drug abuse, and overdoses.

The best part of these solutions is that they are typically low-cost, low-risk with a high-payoff. They respect the individual to make their own informed choices about drugs and provide the health services to the public. It respects all involved parties, produces real positive outcomes for the population, and works to create a more stable world for all.

Who can help work towards these goals? Our communities, policymakers and researchers, to name a few. Then, there are those heading out into the world as the next generation of educated workers and leaders. You are the future of the world. The problems of the drug epidemic are one of those grand challenges recognized by the most influential organizations and people in the world as a problem. Become a part of that future. We need you….

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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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Chat with Takudzwa Mazwienduna on Religion in Zimbabwe

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Canadian Atheist

Publication Date (yyyy/mm/dd): 2017/09/13

Scott Douglas Jacobsen: How is atheism perceived in Zimbabwe?

Takudzwa Mazwienduna: Atheism or secularism is something many people in Zimbabwe are not familiar with. The constitution in Zimbabwe is very secular but the people are not. Most people in Zimbabwe do not approve of it and consequently, very few people dare to come out as Atheists. Anything that is not Christianity is frowned upon, Zimbabweans made an uproar in 2016 when the government proposed teaching other religions in the religious studies syllabus as opposed to just Christianity because it is unconstitutional, Atheism would be regarded worse

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Conversation with A.M. – Ex-Muslim and Blogger, Alliance of Former Muslims (Ireland)

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Canadian Atheist

Publication Date (yyyy/mm/dd): 2017/09/12

Scott Douglas Jacobsen: As a law graduate from Pakistan, what was your experience there?

A.M.: What I observed in Pakistan became the main reason for my conversion or the start of rebellion though it was a gradual and long process. Ultimately, it ended up in me becoming an ex-Muslim.

What I observed there was whenever I asked questions about the creation of the universe and ultimately the creation of Allah who was the maker of the universe I was shushed all the time. I was told that good Muslims never ask questions. In fact, I did not know then that Islam had no answers for my questions. Islam needs submission and total blind followers who would follow the faith blindly, so blindly that they would tie the suicide belt for the sake of will of Allah without even asking why they were being deprived of the right to live a happy and fulfilling life.

The test of questions is so dangerous for Islam that It has developed a mechanism of Blasphemy law in Muslim countries to shut the voices and Hate speech laws in western countries to further their agenda without being questioned. You can see Muslims and Islam have become a privileged class and religion, who cannot be questioned in any way. They have the free pass to rape the girls, commit a crime, preach hatred in the mosques, wage jihad on Infidels but if you question their behavior suddenly you are bombarded with the labels of bigot, Islamophobe, Racist from all direction. Media would be bashing you not them.

In Pakistan, no religious leader has regards for the religion. They educate their children from foreign western countries but they themselves teach the children of local followers in their own local Madrassas( religious schools).

No politician follows any religious tenets of Islam which they are supposed to do as Muslims. I have seen the religious clergy on the payroll of the politicians. Who work as a mediators or suppressors of any resistance or thought of resistance, developing in the minds of Masses. In Pakistan, no resistance or revolutionary movement can prosper because the Mullahs preach in their weekly Friday prayer sermons to have patience because patience is what Allah wants and Allah is testing his follower’s power of patience so that he could reward them in the Jannah( paradise).

In other words, people are emotionally and religiously blackmailed into bearing the corrupt and greedy politicians with patience considering it a test from Allah. People believe this nonsense and keep calm just because they have been taught to do so unquestioningly.

Other than that there are various sects of Islam who have bloody and severe differences with each other, very often they clash with each other, kill each other so there is no peace. These differences are so grave and huge that Saudia and Iran are two Muslim countries based on two different sects. During the current mass immigration of Muslim asylum seekers from Syria, Gulf countries refused to accept asylum seeker due to sectarian differences. Islam will bring destruction wherever it would go.

Other than that in Pakistan Mosques use loud speakers for the pronouncement of Azan( Muslim calling for prayer). So different sects have different timings for azan. For five prayers of a day, you have to listen to the noise pollution 40 to 50 times a day. Which drives people crazy but they can’t question because the question would be considered a blasphemy.

Above is the shortest possible scenario. There are numerous uncountable examples of Islam’s Brutality and stupidity.

But still, I was a believer in Islam when I was in Pakistan though a little suspicious about its true nature.

Jacobsen: What prompted the need to flee the country?

A.M.: I have been very active as an advocate in my country. I did a lot of Public Interest litigation and stood for the rights of my fellow Pakistanis. I challenged the corruption of the then Prime Minister Nawaz Sharif in Laptop scheme launched by the Government for the students. I even challenged the Nomination papers of Nawaz Sharif before the elections. I challenged the then Foreign Minister’s right to hold the office due to her default in the electricity bills which amounted to 10 million Rupees at that time. Other than that I challenged hike in oil prices and a lot of other things for the sake of elevating Human Rights of Pakistani People.

With the same devotion and determination for making the things right in the Pakistani society. I and my friend decided to start a project for highlighting the issue of child sexual abuse in the religious schools by their own religious teacher who in the most cases were very revered in the society.

We decided to highlight this issue by writing a novel about it. I researched and wrote the preface of that book and my friend wrote the novel. We changed the names of the persons and places but based the novel on some true incidents. The novel was written in English in order to reach the elite of the Pakistan who mostly are used to read and write in English. Even otherwise official language is also English in Pakistan.

The novel after its publication got instant attention from the various class of people. The reason for quick attention was also my personal popularity in the media on the local level as a lawyer and political worker. Anyhow the novel fetched criticism from the Religious Fundamentalists or extremists who instantly issued a Fatwa against us and the novel which was published in a newspaper.

Other than that I was threatened by a group of people who met me outside high court and I was also attacked and was shot at by two bikers which I luckily escaped.

My friend and fellow writer also came under fire. Locals of his residential area protested in front of his house and demanded him dead. He had to flee instantly.

Some Petitions in the high court were also moved by various persons who invoked the high court to punish us under blasphemy law of Pakistan.

In that scenario, we considered it reasonable to run from Pakistan.

Jacobsen: How did you survive when people wanted you dead?

A.M.: The overall environment in Pakistan is religiously biased towards minorities or criticism of Islam. But same is the case with over all mentality of Islam anywhere in the world. Islam’s problem is questioning. Until you don’t question Islam, you are safe. But the moment you start to question or criticise Islam, Muslims become furious. In Muslims majority countries any anti sentiment is dealt with, under the blasphemy law and the punishment is the death penalty. In western countries, anyone questioning Islam is regarded as Islamophobe, Bigot, and Racist to shut down the argument.

I think the reason for our survival in Pakistan despite the extremist’s threats was that we did not contact the authorities or police about it.

In many cases, people who were accused of blasphemy were killed in the custody of the police with the otherwise inside collusion of the officials with the religious fanatics just because the sentiment of anger for blasphemers is same for everyone in Pakistan whether it be a common man or Government officials. Every Muslim wants blasphemers dead.

Jacobsen: You are an ex-Muslim and a blogger. How has this impacted your life, simply writing words?

A.M.: Simply saying that now I am spending a dual life. I am not open about my apostasy for the fear of my life and seclusion from the friends and family. Just because understanding all the deception of Islam is not easy. It’s a lengthy process, not until when you personally read all the credible Muslim sources and make your own opinion about the Islamic Moralities, you cannot reason yourself out of it.

The main cause behind the force of deception is the constant promotion of this deception in the mosques all over the world. Most of them are Saudi funded. It’s a business circle for Saudi Arabia, they get millions of Muslims to visit Saudia for pilgrimage and they earn billions. They spend some amount of money on promotion of Islam and win more visitors to Saudia for religious purposes every year. This cycle goes on and on. They never stop promoting because the business of the whole state depends on religion and oil basically. They are getting richer day by day whereas at the same time they treat other Muslims as 3rd class Muslims. No one is willing to understand this system because they are blinded by faith. This is a vicious circle.

After reading the objectionable content in the credible Islamic sources myself. I became frustrated, I felt deceived and downtrodden. I would like to quote some of the objectionable things here, for example, Killing Infidels, Owning female slaves and using them for satisfaction of your physical desire, and ultimately selling them, marrying someone for short period of time by giving them some gifts, Marrying underage as young as 6 years old, Female and male genital Mutilation, Killing someone for apostasy and blasphemy, denying every other religion of the world, to mention a few. I felt as if my life had no meaning. All along the journey of my life I was living and following a lie. My parents could not understand the true nature of Islam, My friends could not understand it, I had been feeling guilty all my life for not properly following the commands of Allah. Believe me, the sense of guilt is the most tormenting and torturous feeling which I believe every Muslim is filled with as I was. This is the same sense of guilt which forces every Muslim to do something for the sake of Islam. In the name of Allah, to do Jihad or something big so that all of his sins which he committed during his life journey could be forgiven as an only means of salvation.

I felt like bursting with anger that all my life I had been believing this nonsense and wasting my life for nothing. Islam and Muslims force you to become a true Muslim and there is no perfection in the Idea of true Muslim. So no matter what you do there is always something left. So this imperfection creates a sense of guilt which is being played, manipulated and increased by the deceptive preachers of Islam.

For example when you impose a ban on all the natural desires of a young teenage boy of becoming physically intimate with a girl or involving in a game then he would feel suffocation and then you would create an imaginary paradise full of lucrative virgins who would be throwing themselves at him. What would he do, he would do exactly the same thing that all the Jihadi Muslims are doing nowadays. Waging Jihad winning martyrdom for the sake of achieving full breasted, sexy virgins in Jannah. Because the system did not leave any way out for him. This was the only way out of the physical and mental torture.

Jacobsen: How do you fight for human rights?

A.M.: I have been actively fighting for the rights of Pakistani People by filing Public Interest litigations in Pakistan. Nowadays my criteria of the fight are narrowing down to fight for the rights of Ex-Muslims and waking the Muslims up and out of the Barbarian ideology. I feel badly affected and Impacted by the false teachings of Islam. So I want to work for exposing the real teachings of Islam to the world at large. Which still seems to be a hard task because of the sinister collusion of the left with Islam. But still, we are doing what we can. Keeping mum and feeling bad is not gonna get us anything.  Am writing blogs, tweeting on twitter, supporting other ex-Muslims and also a few plans are in pipeline.

Jacobsen: What is your next step in fighting for the rights of the non-religious?

A.M.: Now is the time of social Media. Social media is the place where we can spread our message far and wide. I am personally planning on creating more social media platforms to spread our concerns to the larger number of People. Alliance of Former Muslims is a one of such kind of Group which gives us an organized platform to voice our concerns. I really appreciate Kareem and other members of our group for being really active on this front. This struggle is hard but we are relentless, persistent and determined for our cause and we hope to achieve real breakthroughs not quickly but soon.

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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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

This Week in Religion 2017–09–10

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Canadian Atheist

Publication Date (yyyy/mm/dd): 2017/09/10

“Confusion over Quebec’s offer to help Texans dealing with the effects of Harvey has generated a storm of a different kind, this one involving not wind and rain but religion and politics.

Earlier this week, Quebec’s International Relations Minister Christine St-Pierre called her Texas counterpart, Secretary of State Rolando Pablos, to offer the province’s help with emergency relief efforts.

In media interviews following the call, St-Pierre suggested Pablos declined the offer of immediate aid.”

Source: http://www.cbc..ca/news/canada/montreal/texas-welcomes-prayers-and-hurricane-relief-from-quebecers-1.4273452.

“Justin Trudeau embraced “fairness” as a guiding principle on the afternoon of Feb. 22, 2014.

“In 1968, when my father, Pierre Elliott Trudeau, said that Canada must be a just society,” he told a Liberal Party convention in Montreal, “fairness was at the heart of that argument.”

By that reading, one might trace a line connecting Pierre Trudeau’s just society and his son’s Great Incorporated Tax Kerfuffle of 2017.

One can at least trace a line from that afternoon in 2014 to the current trouble.

Trudeau invoked the f-word 14 times in that speech. Fourteen months later, #fairness was the official hashtag when Trudeau unveiled a set of policies as Liberal leader that would ask the richest to pay more, reduce the tax rate for the less rich and provide a substantial means-tested child benefit to families. A week after that, he used a speech in downtown Toronto to posit that fairness was the basis for Canada’s success.”

Source: http://www.cbc.ca/news/politics/trudeau-tax-fairness-analysis-aaron-wherry-1.4277168.

“One wonders what Jack Layton would make of his party nowadays — of the trajectory it has taken since his untimely passing and of the battle to replace his successor, who seemed like such a good idea at the time. The party’s new support in Quebec had been by design: The 2005 Sherbrooke Declaration essentially argued Quebecers should be free to secede from Canada with a simple 50 per cent-plus-one-vote, and in the meantime offered them a seat at the table in a social-democratic government in Ottawa.

Alas, hitching your wagon to Quebec nationalists only works so long as the horse doesn’t spook. In recent years, Quebec’s politics has become more and more seized with “religious accommodations” in general, with Islam specifically, and with niqabs very specifically indeed. Such is the state of play that the Liberal government’s Bill 62 is considered moderate: It would ban providing and receiving public services with one’s face covered. Justice Minister Stéphanie Vallée won’t even say whether women in niqabs would be allowed to ride the bus.

This is something you might expect the left-most candidate to lead the left-most party in the House of Commons to oppose unambiguously. Niki Ashton’s campaign promises to end “the oppression of racialized communities,” tackle “Islamophobia, anti-black racism, and violence towards Indigenous peoples” and address “intersecting oppressions” as well.”

Source: http://nationalpost.com/opinion/chris-selley-ndp-fell-down-quebecs-religion-rabbit-hole-now-it-wont-condemn-rank-discrimination.

“Islam, religious freedom, hatred, and free speech: their intersection in Canada’s free society is messy and complicated.

Muslims praying at Parc Safari zoo in Quebec in early July sparked public comments that religion should be private, confined to living rooms and houses of worship. After advocating for the right of Muslims (and everyone else) to pray peacefully in public, I heard from many saying that Islam is a violent, intolerant ideology that is wholly incompatible with Canada’s free democracy.

For example: “Please go to Europe and see what is happening to my family, my friends, with all the killings. Islam is not a religion, but a vile and murderous system;” “Muslims who are apparently tolerant are simply biding their time until they are the majority;” “Where has Islam governed where misogyny and human rights violations aren’t the norm?”; “The so-called ‘peaceful majority’ of Muslims aren’t publicly denouncing their terrorist co-religionists.””

Source: http://www.huffingtonpost.ca/john-carpay/canada-can-defend-against-terrorism-without-trampling-on-our-fre_a_23074921/.

“In one part of the GTA, three schools were plastered with anti-Semitic, anti-Black graffiti. In another, a Muslim woman’s car window smashed, with “derogatory” comments spray-painted on her property.

Hate crimes are nothing new, but religious groups are sounding the alarms as they appear to be on the rise.

“We continue to see a trend of a high level of anti-Semitic incidents in Canada going back to 2012,” said Aidan Fishman, the interim national director of B’nai Brith Canada’s League for Human Rights.”

Source: https://www.thestar.com/news/gta/2017/08/21/religious-groups-sound-alarms-as-hate-crimes-appear-to-be-on-the-rise.html.

“While more than 630 Ontarians to date have legally ended their lives with the help of a nurse or doctor, none have been able to do so within the walls of a hospital that has historic ties to the Catholic Church.

But advocates for medically assisted dying argue that since these are public-funded health-care centres, they are bound to offer the option — even though Ontario law currently exempts any person or institution that objects.

It’s legislation that Dying With Dignity Canada may challenge in court, according to the group’s CEO.

“What Ontario did is they gave an opt-out to basic and essential health care to hospitals that don’t want to provide for the dying,” says chief executive Shanaaz Gokool.”

Source: http://www.cbc.ca/news/canada/toronto/assisted-dying-religion-ethics-accessibility-1.4244328.

“In the early 2000s, transnational cinema became a developing discussion in film criticism. Directors like Guillermo Del Toro and Ang Lee, among so many others, had a globalized perspective, whether they were making movies in Mexico or China or the US. In films like Chronos and Crouching Tiger, Hidden Dragon, there was fluidity in culture and influence, occupying space beyond national boundaries.

That’s a trait evident in Canadian cinema from the same period by filmmakers like Mina Shum, Atom Egoyan and, most resoundingly, Deepa Mehta. All of them made films in Canada that reflected on their cultural roots. Mehta’s films often told stories about India that only an Indo-Canadian could tell: Fire, Earth and her Oscar-nominated masterpiece Water.

“India, the country of my birth, gives me its inspiration for its stories,” said Mehta, when Waterarrived at the Oscars. “But Canada gives me the freedom to tell those stories.””

Source: http://www.cbc.ca/arts/the-filmmakers/how-deepa-mehta-mastered-the-art-of-telling-stories-only-an-indo-canadian-could-tell-1.4281637.

“The four NDP leadership hopefuls tread carefully on Sunday when they were asked to weigh in on Quebec’s ongoing discussion over religion and identity during a French-language debate in Montreal.

Manitoba MP Niki Ashton, Quebec MP Guy Caron and Ontario MP Charlie Angus and Ontario legislature member Jagmeet Singh were asked about the Quebec government’s proposed legislation that sets guidelines for accommodating religious requests.

The bill attempts to enshrine into law the policy that all people giving or receiving a service from the state must do so with their face uncovered.

Caron chose to tackle the issue in his opening statement, saying it was important to fight racism and Islamophobia but also to support Quebec’s right to make its own decisions on the issue.”

Source: http://www.cbc.ca/news/canada/montreal/ndp-leadership-debate-montreal-quebec-2017-1.4264351.

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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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Interview with Kareem Muhssin – Alliance of Former Muslims (Ireland)

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Canadian Atheist

Publication Date (yyyy/mm/dd): 2017/09/08

Scott Douglas Jacobsen: What is the state of irreligion in Ireland now?

Kareem Muhssin: Well, the influence of the Catholic Church has waned rapidly in recent decades. Lifting the ban on contraception in 1980, legalising divorce in 1996 (despite Mother Teresa’s best efforts), legislating for same-sex marriage in 2015 – none of these would be possible if the Catholic Church were as powerful as it once was, though abortion does remain a criminal offence under Irish law.

Now of course, the Catholic Church will gloat over census figures indicating that most Irish people still identify as Catholic. They know full well, however, that this is in quite a lapsed sense: most Irish Catholics don’t even go to mass anymore. Census figures do not reflect the real collapse of Catholic belief in Ireland: indeed, I don’t know a single person of my generation who firmly believes in the Trinity or the Resurrection.

Undoubtedly, this decline is due in large part to the horrific revelations of child sexual abuse by priests and other clergy. This, combined with other horror stories relating to the Magdalene Laundries and the Tuam babies, has created a general sense of distrust in the Church, previously seen as a guiding force in Irish society. Inevitably, this distrust has extended to its doctrines: for it is our beliefs that dictate how we behave.

I would love to grant equal weight to the rise of scientific thinking in Irish society, but that would be wishful on my part. Giving up religion doesn’t necessarily mean embracing a secular view of the universe: a great many Irish people are now content to identify as ‘spiritual’, believing in an undefined Higher Power. Neither does it necessarily mean abandoning dogma: I know plenty of irreligious youths who spout all manner of sanctimonious nonsense about “white male privilege” and such.

Thus, while the Catholic Church may be on the way out – their last vestige is their stake in public schools and hospitals – the battle for Irish minds is well and truly on. As ex-Muslims, we have a responsibility to ensure that this spiritual void isn’t filled by Islam. Thus, we take to social media and blogging to engage with ordinary, decent people on the moral and factual absurdities of the faith.

Jacobsen: How does the public see Islam?

Muhssin: Without suggesting that Muslims are a race, it is important to note that Ireland is still quite an ethnically homogeneous country. The first real influx of Muslims into Ireland happened as a result of the Balkans conflict, in the mid-90s. Thus, it is only recently that Islam has become part of everyday Irish discourse.

I worry that Irish people are too welcoming in their attitudes to Islam. Undoubtedly, if a terrorist attack were to happen here, there would be many who insist that “we must have done something to deserve it”. While this tendency is hardly exclusive to the Irish, given how notorious we are for our hospitality, I fear that it could be especially prevalent.

This hyper-civility has plagued successive governments in Ireland, who have turned a blind eye to homegrown extremism for the past ten years. In February 2008, when I was eighteen, I attended a youth camp in the Wicklow Mountains. The point of this camp was to identify potential jihadist recruits: they had us dig mock graves for ourselves, which we would climb into to “get a feel for death”. We were ordered to march barefoot across sub-zero ponds, reaching up to our waists. We were made to climb a mountain in the pitch black of night and to find our own way back.

This camp, and many others like it since, was organised in part by the Islamic Cultural Centre of Ireland, informally known as the Clonskeagh Mosque. The mosque is the largest one in Ireland and functions as a front for the Muslim Brotherhood. Indeed, the Imam of the mosque, Hussein Halawa, is a senior figure in the organisation. Halawa answers to Yusuf al-Qaradawi, chair of the European Council for Fatwa and Research, who has openly described the Holocaust as “God’s punishment upon the Jews”.

We made a video about the mosque, which is pinned to the top of our Twitter page. We would urge your readers to view it, along with our blog posts for a more in-depth analysis of the jihadist threat in Ireland. The Clonskeagh Mosque is just the tip of the iceberg.

Through lobbying and direct action, we hope to shift public opinion and government policy against the creeping menace of jihadism. We want to restore the confidence needed for ordinary Irish people to discuss these issues without the fear of being called racist or ‘Islamophobic’ – an Orwellian term designed to render Islam immune from criticism, by implying that any such criticism is irrational. It is manifestly not.

Jacobsen: How does the Muslim community view the irreligious, in your experience?

Muhssin: In my experience, Muslims are unparalleled in their intolerance for disbelief. Even in Ireland, a liberal democracy, our members have to remain anonymous. I am less cautious about using my real name, but it’s still a major risk. I look at the example of Nissar Hussain, a British ex-Muslim and father of six, who was attacked with a pickaxe in northern England. Even now, his Muslim neighbours intimidate him by using axes to simulate beheading in their front gardens.

Many of our Pakistani members fled to Ireland after having attempts made on their lives. Indeed, the suffering of atheists in Pakistan is at an all-time high: the mere charge of blasphemy is often sufficient for jihadist mobs to spill blood. The perpetrators of these extra-judicial killings are rarely ever brought to justice. On the contrary, prominent online activists against the blasphemy laws have been detained – including the blogger Ayaz Nizami, vice-president of Atheist and Agnostic Alliance Pakistan, who joins the list of over 1,300 accused from 1987 to 2014.

All of this is to be expected, of course, given how clear-cut the scriptures are on how apostates are to be treated. The Qur’an says in no uncertain terms that “whoever seeks a religion other than Islam, it will never be accepted of him” (3:85). The hadith literature, too, abounds with exhortations to kill disbelievers. It is universally accepted among Muslims – with the possible exception of esoteric Sufi sects – that the penalty for apostasy is death. It is an inescapable part of the faith, not least because it was easier for Muhammad to assassinate his critics than to refute them.

Jacobsen: How did evolution disprove Islam for you?

Muhssin: When I was a believer, the idea of God as creator was at the core of my faith: because of course, if God didn’t create the world, then what exactly did he do?

For the longest time, I resisted learning how evolution actually worked. I had emotional reasons to keep my faith, so I would just read creationist material, such as that of Harun Yahya. It was only after renouncing Islam that I discovered Yahya’s books are all plagiarised from Intelligent Design groups in America.

I became religious, you see, out of a desire to make friends. I didn’t get along very well with my classmates in secondary school, so I went looking for company elsewhere. I eventually settled on the faith of my upbringing, which I had hitherto only paid lip service to.

That all changed when I came to college. I found myself surrounded by genuine, wonderful people, who did not require religion to behave ethically. That was a real eye-opener, causing my emotional reasons to vanish. As they did, bit by bit, I became more accepting of evolution – accelerated in no small degree by my decision to study genetics.

As I did, I found myself redefining God’s role in nature, from creator to ‘intervener’, then from intervener to ‘inspiration’. Eventually, I reached a stage whereby God had no place at all; he had become a mere shadow, totally removed from the mighty figure of Abrahamic lore. At that point, thankfully, I was honest enough to give up the ghost. That was the beginning of my apostasy, which has since extended to the particulars of Islamic doctrine.

I honestly think that if Muslims understood evolution, if they were humble enough to dispense with human exceptionalism, their situation – and ours – would be so much better. Sadly, the Muslim world appears to be moving backwards in this regard: Erdogan has recently moved to ban the teaching of evolution in Turkish schools, being the philistine fascist that he is.

Jacobsen: What are your next steps for irreligious activism, for equality, now?

Muhssin: Our primary function will always be to provide moral and material support to other ex-Muslims, particularly those resident in Ireland. Beyond that, yes, we want to normalise apostasy from Islam. We want to create such a shift in public consciousness that, if an ex-Muslim is ever threatened by some jihadist fanatic, his fellow Irishman will not hesitate to defend him. We aim to cultivate a strict intolerance among Irish people for the evils of jihadism and Islam itself, from the subjugation of women to the burning of literature, from the cruelty of halal slaughter to the barbarity of shari’ah courts.

At the moment, our main means of doing that is via Twitter, our website, and interviews such as this. As we become more recognised, however, we do expect to host public talks and seminars in conjunction with other secular groups, such as Atheist Ireland. I believe there is a moral duty to do this: for if ex-Muslims don’t speak about the jihadist threat, then given the cowardice of the Left on the issue, it will inevitably fall to the Right to do so. We have no desire for that to happen, for what should be obvious reasons.

In talking about equality, we would be remiss not to mention the plight of ex-Muslims in Direct Provision. Under Irish law, asylum seekers are forced to subsist on a weekly pittance while their cases are considered – often for years at a time. Many of our members are languishing on €19.10 a week, while Muslim preachers who advocate shari’ah law are allowed to claim benefits. The Irish State is in thrall to multiculturalism: thus, since ex-Muslims belie the notion of a moderate Islam, our asylum claims are put off for as long as possible. We deplore this, and would urge the reader to check out our article on the subject.

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

Muhssin: It was a pleasure, thanks for giving me the chance. I look forward to future exchanges with Canadian Atheist and its affiliates.

License and Copyright

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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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Evolution vs. Creationism via “Scientific American” E-Book

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Canadian Atheist

Publication Date (yyyy/mm/dd): 2017/09/08

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.)

License and Copyright

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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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Short Chat with Violine Namyalo – HALEA and UHASSO

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Canadian Atheist

Publication Date (yyyy/mm/dd): 2017/09/07

Scott Douglas Jacobsen: How much does atheism overlap with humanism to you? 

Violine Namyalo: Humanism greatly overlaps with humanism, both philosophies don’t believe in the existence of a deity.

Jacobsen: Does one need to be an atheist to be a humanist?

Namyalo: Because humanism doesn’t believe in any god, God or devil just like Atheism does.  I think being a humanist is equivalent to being an Atheist.

Jacobsen: How much influence does theism have on politics in Uganda? 

Namyalo: Theism influences a lot of Ugandan politics. This is because most politicians are religious and they make decisions basing on religious guidance.  

Jacobsen: What is an educational initiative, ongoing, to reduce the level of superstition and anti-reason aspects of Ugandan culture?

Namyalo: Humanist schools in Uganda are part of the initiatives ongoing to reduce superstition and anti-reason.

Jacobsen: Is the trajectory for religion on the decrease, and so irreligion on the increase, in Uganda in the future?

Namyalo: If people allow their minds to openly think, and also apply critical thinking to everything they do, I am sure religion will decrease in the future.

Jacobsen: Thank you for your time, Violine.

License and Copyright

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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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Chat with Robert Magara

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Canadian Atheist

Publication Date (yyyy/mm/dd): 2017/09/06

Scott Douglas Jacobsen: How did you build a cooperative and flourishing irreligious community where you live?

Robert Magara: To build a cooperative and make my community flourish irreligious, I am just doing the sensitization about Humanism and using our Ten Humanist principles and values.

Jacobsen: What kind of things do you do there?

Magara: We have a primary school, women’s empowerment center groups, the community garden, we are also planning to build a clinic in our community given the funds.

Jacobsen: In Uganda, what are the bigger problems of mobilization for the humanist community? What can international funders such as Canadian ones do to support you? Where will the funding go if given?  

Magara: In Uganda, the bigger problems of mobilization for the humanist community is that I am lacking the transport means like a motorcycle which costs $1500.

– we would have the out reach and more radio programs but we have no any facilities and the funds.

Jacobsen: How will this impact the young generation?

Magara: The international funders such as the Canadian can support me either with the equipment like the computer, the sewing machines, office furniture or anything anyone can afford especially for the women empowerment in Uganda. See the attachment below.

Jacobsen: Other than atheism, what other supporters are there for science and reason?

Magara: This will improve the women’s skills, and the community around them, broaden women’s access to economic opportunities.
Also, the young generation easing the transition from school to work as with job and life skills training programs in the fight against poverty.

We have other supporters of science and reason from America. They are doing a great work in some of the areas in Uganda.

Jacobsen: What did you found to be a good antidote to superstition in Uganda?

Magara: The anti-superstition activism in Kanungu is working well. People are no longer rocked. The good thing is hat, many have started the’ think-and -do policy that I believe is the most workable evidence or witness for free human life.

Jacobsen: Thank you for your time, Robert.

More Information here.

License and Copyright

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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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

This Week in Religion 2017-09-04

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Canadian Atheist

Publication Date (yyyy/mm/dd): 2017/09/04

“Elim Church began in 1917 as a prayer meeting that came out of the 1906/07 Azuza Street Revivals in Los Angeles which are considered the beginnings of the Pentecostal Church.

A Winnipeg businessman who experienced the revival began conducting evangelism and healing services in Western Canada, and a group of believers grew out of his ministry in Saskatoon. They established a mission work from a store-front building in the 600 block of 20th Street West (now a thrift store parking lot).

“A leader in the early work was J. Eustace Purdie, Canon of St. James Anglican Church,” says Pastor Marvin Wojda. “He experienced the baptism of the Holy Spirit and helped form the nucleus of the group that became our church.””

Source: http://thestarphoenix.com/news/local-news/elim-church-celebrates-its-100th-anniversary

“For three months, the federal government has been secretly spiriting gay Chechen men from Russia to Canada, under a clandestine program unique in the world.

The evacuations, spearheaded by Foreign Affairs Minister Chrystia Freeland, fall outside the conventions of international law and could further impair already tense relations between Russia and Canada. But the Liberal government decided to act regardless.

As of this week, 22 people – about a third of those who were being sheltered in Russian safe houses – are now in Toronto and other Canadian cities. Several others are expected to arrive in the coming days or weeks.”

Source: https://beta.theglobeandmail.com/news/canada-chechnya-gay-asylum/article36145997/?ref=https://www.theglobeandmail.com&service=mobile

“The battle has been expected and feared for weeks.

As former United Nations secretary general Kofi Annan prepared last Thursday to release a year-long study on the ethnic turmoil that has plagued Burma’s northwestern Rakhine state, Burma’s military was already stepping up preparations for new “clearance operations” against the country’s Rohingya Muslim minority.

For two months, Burma’s military had been increasing troop levels in Rakhine state and had reportedly armed radical Buddhist militias that demand the expulsion of the Rohingya.

Since late July a number of Rohingya communities had been blockaded by the militias, preventing people from going to work or fetching food and water.”

Source: https://www.thestar.com/opinion/commentary/2017/08/29/canada-must-stand-up-for-suffering-rohingya.html

“Members of the Ahmadiyya Muslim Youth Association were in Camrose on the weekend hoping to dispel inaccurate stereotypes and characterizations of their faith.

The group held a Qur’an open house at the Camrose Public Library on Saturday afternoon, giving interested members of the public an opportunity to ask questions about their faith and any misconceptions they may have.

“Our goal here today is to present the true teaching of Islam and the Holy Qur’an,” said Abdul Khawaja, a missionary with the group. “We’re here to spread the true message.”

The group had a 15-minute presentation and translated copies of the Qur’an on hand. It was a unique opportunity for Camrosians to find out a little more about the religion and some of the inter-faith issues the world is dealing with. There are 24 churches listed on the City of Camrose website, but the closest mosque is in Edmonton.”

Source: http://www.camrosecanadian.com/2017/08/31/quran-open-house-aims-to-dispel-stereotypes

“Muslim-Albertans invited all Calgarians to learn about their religion and dispel misconceptions surrounding Islam at the 10th-annual Muslim Heritage Day celebrations.

Hundreds gathered to take in some Muslim culture at Olympic Plaza on Saturday, including food, art, performances and even installations teaching the history of the Islamic faith.

There have been a number of anti-Muslim rallies in Calgary this summer, but Imrana Mohiuddin, president of the Islamic Circle of North America Calgary (ICNA), says Muslim Heritage Day is a chance to strengthen the ties between communities in Calgary.”

Source: http://www.camrosecanadian.com/2017/08/31/quran-open-house-aims-to-dispel-stereotypes

“OTTAWA — A gay MP who recently travelled to Ghana said he’s hoping to meet the Winnipeg LGBTTQ* refugees pushing for human rights in their home country.

“I’m looking forward to meeting them,” Rob Oliphant said in an interview Friday, a day after returning from West Africa. “I think I now have a good sense of the country that they’re coming from.”

As co-chair of the Canada-Africa Parliamentary Association, the Liberal MP was among six parliamentarians who spoke with government officials, activists and civil society groups in both Ghana and Gambia.”

Source: https://www.winnipegfreepress.com/local/liberal-mp-wants-to-meet-ghana-lgbttq-refugees-after-trip-to-their-homeland-442514863.html

“Jagmeet Singh wears a turban as mandated under the code of conduct for Sikh males.

It is an article of faith, sacred, steeped in tradition and martial history, essentially intended to protect hair that must be kept in a natural, unaltered state: Uncut.

(It should be noted that in India, home to 22 million Sikhs, roughly half the male population do not wear a turban.)”

Source: https://www.thestar.com/news/gta/2017/08/29/ndpers-tying-themselves-in-knots-to-defend-the-niqab-dimanno.html

“My grandmother Alice had seven children. She taught me what it meant to have the Catholic Church’s oppressive influence in every aspect of her life, including annual visits from the local priest, who would castigate her for her failure to bear a child every year. Like many in Quebec, she embraced the changes brought on by the Quiet Revolution.

I, along with many progressive Quebecers, hold the principles of the Quiet Revolution close to my heart — none more so than the strict separation of religion and state.

Let’s face it: the current debate around secularism is emotionally charged; it’s multi-faceted, and it’s frankly little understood outside of the province. Yet, as a country, we have a duty to make sincere efforts to understand where many Quebecers are coming from.

There’s no doubt that racists and Islamophobes try to exploit Quebec’s history to spread their hate. But, it’s a mistake to assume that any Quebecer who supports secularism is indulging in a form of socially acceptable racism.”

Source: https://www.ourwindsor.ca/opinion-story/7531056-secularism-in-quebec-is-historical-fact-opinion/

License and Copyright

License

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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Short Chat with Professor Laurence A. Moran

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Canadian Atheist

Publication Date (yyyy/mm/dd): 2017/09/02

Scott Douglas Jacobsen: What are the better tools to fight creationism?

Professor Laurence A. MoranEducation.

Jacobsen: What have you found to be the shortest arguments to counter creationist, especially young earth creationist, propaganda?

Moran: There are no gods.

Jacobsen: What is the current initiative of the creationist movement in Canada and United States to further their Biblical agenda?

Moran: Most creationists in Canada are not Young Earth Creationists. The most popular stance these days is some form of Intelligent Design Creationism.

Jacobsen: How can Canadians arm themselves against it?

Moran: By promoting atheism.

Jacobsen: What are some of the early misconceptions about evolution undergraduates have in their first year of education with you?

Moran: Most of them don’t understand modern evolutionary theory. They think that natural selection is all there is to evolution.

Jacobsen: How does the problem of young earth creationism compare with homeopaths, ghost hunters, believers in the powers of crystals, climate change deniers, and those that believe in the devil (and the cure for the non-problem through exorcism)?

Moran: Young Earth Creationism is the worst because it’s completely at odds with everything we know about the natural world.

Jacobsen: If you look at advanced students such as graduate students in biology, what are some misconceptions that even some of them may have about evolutionary theory?

Moran: They don’t understand Neutral Theory and population genetics.

Jacobsen: Where do these anti-science problems stem other than our own evolved information processing flaws?

Moran: If you’re talking about creationists then the problems come from being taught that science is wrong.

Jacobsen: Thank you for your time, Professor Moran. 

Moran: You’re welcome.

License and Copyright

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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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Bwambale Robert Musubaho – Kasese Primary School and Bizoha Humanist Center

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Canadian Atheist

Publication Date (yyyy/mm/dd): 2017/09/02

Scott Douglas Jacobsen: In Uganda, you run a humanist primary school. What do you do there?

Robert BwambaleI perform several roles at the primary school ranging from Administrative where I manage, direct the schools.

I do the Supervisory role to ensure everything at the schools is moving in the right direction, most of my close aides are the Head teachers at the schools. I do supervise construction projects to ensure all is done best, to ensure all the building materials are procured, used in their entirety.

I also do a planning role where I plan for the schools to ensure they are in line with our core values, government minimum standard.

I also do networking with like minded organizations and individuals both locally and internationally. I make correspondences of the schools with the international community.

I also do minor teaching on Humanism and offering drill lectures to my teachers about free thought and secularism.

In my write up here, I have mentioned schools because right now I run 3 nursery& primary schools namely:

Kasese Humanist Nursery & Primary school Rukoki

Kasese Humanist Nursery & Primary school, Bizoha Muhokya

Kahendero Humanist Nursery & Primary School

Jacobsen: For those in Canadian culture, what is something that they almost certainly would not know about Uganda and religion but should know about it?

Bwambale: Uganda is a highly religious country which has a combination of both foreign and indigenous religions.

Foreign religions dominate the local religions.

Uganda is a country which puts god high with its national motto saying “For God and my Country”

Uganda is a country where both state and religion is not separated, this is evident in courts of law, most public schools, hospitals and places of worship, everything done is a mix up of religion and politics all mingled up.

Religious leaders in Uganda are often looked as opinion leaders and are highly respected in our communities, this is because people assume they are more close to god or thought to be morally fit in everything.

Religions in Uganda are well known to be homophobic and tag homosexuality is an abomination and shows no respect to civil liberties, transgender, LGBT as wrong elements in society, by this our country has tried to enact barbaric laws that condemn same sex practices to the point of killing the gays or terminating them from society.

Religions in Uganda has denounced or shown no support for condom use, contraceptives usage, and child family planning services.

Religion is deeply rooted in Uganda schools, most schools around are connected to religious groupings, some owned by religious individuals and in these schools, there is the mandatory teaching of Religious education and what surprises most of us, only Christianity or Islam is the one on the school curriculum. This puts aside indigenous religions plus scores of religions worldwide unattended to.

In Uganda, Muslim religion has a monopoly of butchering animals in abattoirs’.

In Uganda, it’s where we have the Uganda martyrs who are devotees who decided to have their lives terminated for the sake of religion, they were killed on the orders of Kabaka Mwanga who was by then a Muslim and was against Christianity thriving on our soil. The martyrs were burnt at Namugongo and several other places around the country. June 3rd was set aside in Uganda to remember the martyrs.

In Uganda, it’s where we find several men and women of God as they call themselves and many of them have committed several crimes like the burning of believers in Kanungu, pedophile related cases by Reverend Fathers, conjugal affairs of church leaders with their flocks and the rampant child sacrifices geared by witch doctors who are con artists of modern times. The fact that majority of Ugandans believe in this and has made them victims of circumstance.

Jacobsen: How does religion influence politics there?

Bwambale: Religion influences politics to a high degree, most locals normally rely on what their religious leaders say and they go by that.

If one is of the dominant religions here say Christianity, there are high chances that locals will vote you in.

Most people vote in people basing on their religious lines or affiliations.

Religious leaders have been marked as whistle blowers of some or most politicians; they are so because it becomes easy for them to convince their congregations to support so and so.

Jacobsen: How prevalent as it is in there? As well, how strong is it as a coalition to fight for equality?

Bwambale: In our quest to fight for equality, we do face several challenges, the ground for equality is not leveled since there are a number of setbacks and this has been caused by several factors:

Homophobia is very high in Uganda; this does not respect minority human rights freedoms of certain individuals whose living is compromised.

Our cultures do still have conservative practices like favoring men to women to go to school, thinking men are heads of families, men are there to marry women and in most cases pay a dowry to the wife’s family, women should not work in offices but only keep in the kitchen.

Jacobsen: What are your hopes for atheism or lack of religion in general in Uganda in the next 10 years?

Bwambale: I think in the next ten years, a good percentage of Ugandans will have seen the light of the goodness of living a life free from spirits, angels, fables or mythical elements.

I have met scores of people who denounce believing in a higher power and looking at it as a scam or hoax but most of them still fear coming out of the closet due to fear of family ties, work connection or conditions in fear of excommunication from clans.

Most of my hopes are in the youths who form part of today’s generation for tomorrow, am glad that most of them welcome humanism, free thought and science and remain optimistic that these vices can help them understand better nature and its beauty, the world around them and what the world might hold for them in the near future.

This, however, calls for intensive enlightenment about Science and what humanity can do and cannot do. Educating the masses both young and old to have a learned and educated society will bring more people to learn who is lying to them and who is speaking the truth.

Our actions as people of non-belief matters a lot, I think we should try and be good and be exemplary in our works, work to the best we can, symbolize good ethics in society and try hard at bringing people from diverse background together, I think by this more people will go to our side and we get a shoot up in numbers in the next 10 years.

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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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Brief Chat with George Thindwa on Atheism in Malawi

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Canadian Atheist

Publication Date (yyyy/mm/dd): 2017/09/02

Scott Douglas Jacobsen: What is the situation for atheism in Malawi? 

George Thindwa: Atheism is relatively very new in Malawi.

Jacobsen: How do Malawians view atheism? 

Thindwa: They are not very conversant about atheism.  Many take it as satanic religion.

Jacobsen: What is the dominant faith in Malawi? 

Thindwa: Christianity is the dominant religion at about 85% of Malawians are Christians.

Jacobsen: How does this affect economic and social development? 

Thindwa: It has affected development in a very negative way.  In Malawi, we praise for rains if it does not come.  We are also fond of praying for all our social and economic problems.

Jacobsen: What is your only work for atheism or lack of religion in Malawi?

Thindwa: We promote atheism as the best alternative life stance to promote progress.

Secondly, we have been engaged in the eradication of witchcraft based violence towards children and the elderly. Children and elderly suspected of practicing witchcraft are subjected to a lot of violence and violation of their human rights like being killed, chased away from their homes, having their property destroyed or burnt.

Jacobsen: Who is a personal hero in the Malawi for you?

Thindwa: Dr. Paul Munyenyembe.

Jacobsen: For those in North American culture, or Canadian culture, what is something that they do not know but should about Malawi and religion? 

Thindwa: Religious practices are abusive and promote discrimination in Malawi, i.e, promotion of witchcraft beliefs which end up abusing elderly persons, hatred towards homosexuals and atheists.

Jacobsen: What are your hopes for irreligion in the coming years for Malawi?

Thindwa: It will take a long time to reach the stage for irreligion in Malawi.

Jacobsen: Thank you for your time, George.

Thindwa: Thanks, Scott.

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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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Chat with Zachary R.W. Johnson on Atheism and British Columbia

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Canadian Atheist

Publication Date (yyyy/mm/dd): 2017/09/01

Scott Douglas Jacobsen: What is the state of atheism in British Columbia?

Zachary R.W. Johnson: In BC atheism and agnosticism seem to be quite healthy. A large segment of the province’s population is already Atheist and, in fact, I understand it to be the majority of citizens. This trend only seems to be continuing as the number of self proclaimed Atheists is indeed rising. Which I find as a good course for our society to be on.

Jacobsen: What is bigger threat to equality for atheists?

Johnson: As I see it the biggest threat to equality is between Atheists of differing political views more so than between the religious and irreligious. At the moment, an increase in political dogma is occurring across North America and on both sides of the political spectrum. Atheists, generally being skeptics about religion, shouldn’t lose their skepticism within the realm of politics. As dogma comes in more forms than just religion, atheists should be as questioning about their political views and the views of others as they are about religion. Atheists must avoid being in a position where a claim of belief in political ideology can be made against them in a similar way an Atheist can make such a claim against the devout. It is equally as bad for one ideological side to attempt to silence another as it is for the religious to silence the irreligious.

Jacobsen: Do BC political parties support equality for the irreligious across the board, or are there some who do not support equality for them – in policy or principle, even practice?

Johnson: If asked I’m certain that the various provincial political parties would say they support the irreligious to hold their beliefs. Of course, what’s implemented in practice is much more important than rhetoric. But I’m unaware of any genuine favoritism toward the religious in BC. This certainly is a different situation on the federal level, specifically regarding the Conservative Party of Canada. The CPC very much plays to a religious base which exists as a fundamental part of Conservative Party support. As it is so integral to their membership and Party structure, Atheists should be leery towards the Conservative Party if they are to form government again in future elections. This to ensure a Conservative government doesn’t act in favor of religious citizens.

Jacobsen: Do atheists tend to lean younger and more to the ‘Left’ socially and politically? If so, why is this the case in BC?

Johnson: I don’t think this is necessarily the case in British Columbia. The BC Liberal Party, being the more ‘right-wing’ party, had formed government for 16 years straight. BC’s population being majority irreligious, I find it difficult to think that their support is rooted with religious citizens. I think our province has largely moved past the notion of the faithful being more right-wing and Atheist being more left-wing. Although this does seem to be the case on a federal level. Similarly with youth, I think BC has been majority Atheist for long enough to where older generations share those views. Although by my estimation much of the older generations haven’t particularly focused on the idea itself. Instead, it seems specifically questioning religion wasn’t particularly necessary as an area of interest. Unlike the younger generation today, who seem to target religious ideas as subject for criticism.

Jacobsen: What are some ways religion influences politics? Are these healthy, neutral, or unhealthy for the political discourse?

Johnson: In BC, there seems to be little influence of religion on politics and the general political discourse. This is presumably because of the large number of Atheists who make up the provinces majority in religious belief. Unlike in the United States, it is generally unpopular for politicians to discuss one’s religious faith in Canada, especially in BC. We saw this with Premier Clark during the 2013 election when she seemed to second guess speaking with Christian groups about her Anglican faith. This is ultimately positive as religion should always be separated from politics, and in the most permanent way possible.

Jacobsen: How can the irreligious, broadly speaking, move the dual to – not superiority or tacit chauvinism as is the reverse case with the “Supremacy of God” in the Canadian Charter of Rights and Freedoms – equality?

Johnson: Although the Charter does acknowledge the “supremacy of God”, it still applies to the irreligious and indeed all demographic of citizen. The removal or replacement of that statement, while a victory for Atheist equality, would be small and ultimately symbolic. As well, with the mention of God within the national anthem. Atheists can achieve a greater degree of equality through maintaining a healthy skepticism in all areas of thought. Questioning religious dogma is merely the lowest hanging fruit when being skeptical. As its claims of divine knowledge and moral contradictions are obvious. A way to progress social equality is for Atheists to be generally known as citizens who have well thought out perspectives. People who are seen to benefit public discourse and whose identity doesn’t necessarily rely on their lack of religious views. In terms of government policy, a public conversation of taxing religious institutions is likely the most important step to take when discussing legislative equality.

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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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

Solidarity — Atheist Republic Members Under Fire in Malaysia, Recap

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Canadian Atheist

Publication Date (yyyy/mm/dd): 2017/09/01

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 glamorization 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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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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

A Compendium of Crimes and Criminals of the Eastern Orthodox Church — Part 2

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Canadian Atheist

Publication Date (yyyy/mm/dd): 2017/08/30

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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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-sightjournal.com.

Copyright

© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.

A Compendium of Crimes and Criminals of the Eastern Orthodox Church — Part 1

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Canadian Atheist

Publication Date (yyyy/mm/dd): 2017/08/30

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 catalogue is because of the lack of news play about 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.

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, Mpril 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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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-sightjournal.com.

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© Scott Douglas Jacobsen and In-Sight Publishing 2012-2022. 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.